LIBRARY 

OF  THE 

University  of  California. 


Class 


A  LAYMAN'S  MIND  ON  CREED  AND 
CHURCH 


§&m. 


A    LAYMAN'S    MIND 


ON 


CREED    AND    CHURCH 


^ 


BY 


JOHN  STEWART  TEMPLETON 

CARPET   MANUFACTURER 


JJtfttbxnt 

MACMILLAN    AND    CO.,    Limited 

NEW  YORK  :    THE   MACMILLAN   COMPANY 
I906 

All  rights  reserved 


GLASGOW  :    PRINTED   AT   THE   UNIVERSITY  PRESS 
BY    ROBERT    MACLEHOSE    AND    CO.    LTD. 


OF  THE 

UNIVERSITY 

OF 

^.'FORN\h, 


p3 

INTRODUCTION    TO    THE    EDITION 
PRINTED  FOR  PRIVATE  USE. 

In    four   short   letters    written    to    the    Editor 

of  the   Glasgow   Herald,  dated    the    3rd,    6th, 

10th,    and    30th    August,    1904,    I    urged    that 

advantage   should  be  taken  of  the  disastrous 

decision  of  the  House  of  Lords,  then  recently 

announced,  to  prepare  a    new    short  creed  to 

supersede    the   Confession  of   Faith,   and   also 

to   make    some    reform    in    the    representation 

of  the  laity    in    the    Church    Courts.      I    have 

been  asked  to  express  these  views  in  a  more 

full  and  permanent  form.     To    this    request  I 

have  acceded  the  more  readily  that,   in    order 

to    prove    to    myself   that    the    task    was    not 

so   difficult   as    might    appear,    I    had    actually 

begun  to  draft  such  a  creed  ;   and  that,  a  few 

years    previously,    I    had    printed    for    private 

v 

158469 


A   LAYMAN'S    MIND 

use  a  series  of  letters  on  kindred  subjects 
addressed  to  an  intimate  friend,  the  father 
of  three  clergymen  of  the  Church  of  England. 
This  tentative  creed,  with  some  explanation 
of  the  theological  views  upon  which  it  is 
founded,  and  these  letters,  I  now  venture  to 
print  for  the  use  of  relatives  and  friends. 

Let  me  say  that  I  have  been  influenced 
in  coming  to  this  decision  by  having  received 
at  that  time,  on  the  nth  August,  the  gift 
of  a  book  entitled  Old  Letters :  a  Layman  s 
Thoughts  on  Ctcrrent  Religious  Topics,  written 
by  the  late  Mr.  J.  B.  Mirrlees,  of  Redlands, 
Glasgow,  with  whom  I  had  been  acquainted. 
To  my  great  surprise  I  found  that,  about  forty 
years  ago,  he  had  given  expression  to  many 
of  my  own  thoughts.  From  these  letters  I 
purpose  to  quote  largely,  in  the  belief  that 
such  interest  as  may  possibly  attach  to  any- 
thing I  may  be  able  to  say  will  be  much 
enhanced  by  the  coincidence  of  the  opinions 
of  two  ordinary  men  of  business.  These 
opinions  may  neither  be  new  nor  original ;  but 
old  truths  sometimes  secure  attention  by 
coming  from  a  new  and  strange  source.  I 
even  dare  affirm  that  laymen  may  discuss  the 

vi 


<-' 


ON   CREED   AND   CHURCH 

deeper  mysteries  of  existence  with  greater 
candour  than  clergymen  who  are  more  or  less 
entangled  by  subscriptions,  and  who  cannot 
easily  escape  the  influence  of  early  theological 
training. 

My  aim  in  writing  is  practical.  I  have  also 
the  hope  that  I  may  be  able  to  help  others 
who  find  the  problems  of  life  perplexing. 

Let  me  now  add  in  this  public  edition  that 
Mr.  Mirrlees  was  the  founder  of  the  eminent 
firm,  Messrs.  Mirrlees,  Watson  &  Co.,  en- 
gineers, and  makers  of  sugar  machinery, 
Glasgow. 


Glasgow,  October ;  1906. 


Vll 


CONTENTS 

PAG* 

Introduction  :  The  Origin  of  the  Book     -       -  v 

A  Tentative  New  Creed 3 

First  Article:  God  the  Creator  -        -        -        -  n 

Fourth  Article  :  The  Holy  Scriptures       -       -  27 

Fifth  and   Seventh  Articles  :    Man's   Freedom 

of  Will -       -        -        -  61 

Sixth  Article  :  Future  Judgment  -       ...  67 

Eighth  Article  :  The  Divinity  of  Christ   -       -  71 

Ninth  Article  ■   Faith 101 

Twelfth  Article  :   Prayer  and  Miracle      -        -  105 

Eleventh  and  Thirteenth  Articles  :    What   is 

the  Church? 114 

Fourteenth  Article  :  The  Presbyterian  Theory  133 

Letters  to  Mr.  Southwell:   The  High  Church 

Theory 141 

Appendix  A :   Principal  Story's   Speech  on  the 

Confession  of  Faith 181 

Appendix   B :    Reprint   of   the   Confession   and 

Declaratory  Acts 187 

Appendix  C :    Extract   from   the   Preamble   to 

the  39  Articles  of  the  Church  of  England  228 


(•■ 


DRAFT  OF  A  TENTATIVE  NEW  CREED 


DRAFT   OF   AN 

ATTEMPT   TO    FRAME   A   SIMPLE   CREED, 

OR   CONFESSION    OF   FAITH 

i.  We  believe  that  God,  whom  we  worship, 
is  one  Being,  is  Spirit,  infinite,  eternal,  and 
omnipresent. 

2.  Creator  of  all  things,  He  has  endowed 
mankind  with  reason,  conscience,  affection,  and 
freedom  of  will. 

3.  By  the  exercise  of  these  faculties  men 
are  able  to  reach  some  knowledge  of  God 
through  the  study  of  His  acts  in  creation 
and  providence,  and  an  honest  and  diligent 
search  for  Truth  as  revealed  in  the  Holy 
Scriptures. 

4.  The  Holy  Scriptures  are  writings  selected 
by  general  consent  from  other  literatures  as 
being  the  history  of  God's  dealings  with  the 

3 


A   TENTATIVE 

chosen  people  of  Israel,  and  as  a  collection  of 
the  inspired  utterances  of  men  of  exalted  piety 
and  clear  spiritual  vision.  The  New  Testa- 
ment contains  four  biographies  of  Jesus  Christ, 
and  letters  of  His  contemporary  disciples.  All 
these  Scriptures,  although  written  by  fallible 
men,  in  language  necessarily  imperfect  and 
liable  to  errors  and  unwarranted  accretions  in 
process  of  transmission  and  translation,  are, 
together  with  the  discoveries  of  God's  laws  in 
nature  and  the  intuitions  of  enlightened  con- 
science, the  only  authority  we  accept  in  matters 
of  religious   belief. 

5.  What  we  chiefly  learn  from  Holy  Scrip- 
tures is  the  character  of  God,  and  His  purposes 
towards  men  of  whose  lives  and  destiny  He  is 
the   Sovereign   Disposer. 

6.  In  these  Scriptures  it  is  declared  that  the 
spirit  of  man  survives  the  dissolution  of  the 
body  ;  that  man  is,  as  his  conscience  tells  him, 
a  sinner  in  the  sight  of  God ;  that  he  is 
responsible  for  his  actions ;  that  he  will  be 
judged  "  according  to  what  he  hath  done, 
whether  it  be  good  or  bad,"  and  that  his  future 
state  will  be  determined  by  that  righteous 
judgment. 

4 


NEW   CREED 

7.  We  learn  also  that  God  has  declared  His 
character  to  be  best  expressed  by  the  word 
Love,  that  His  true  relation  to  the  human  race 
is  that  of  a  Heavenly  Father,  and  that,  in  His 
extreme  desire  to  save  men  from  their  sins 
without  coercing  their  wills,  the  freedom  of 
which  makes  men  to  be  men,  He  has  appealed, 
and  continues  to  appeal,  to  their  reason,  con- 
science, and  affection,  by  the  fact  of  the  life 
and  death  of  Christ,  and  by  the  work  of  the 
Holy  Spirit. 

8.  Jesus  Christ,  who  declared  Himself  to  be 
the  Son  of  God,  and  to  be  pre-existent  with 
God,  whose  character — singular,  unique,  perfect 
in    balance — and    whose    claims — absolute    in 

1  their  voice  of  supremacy — are  felt  in  their 
cumulative  force  to  be  superhuman,  we  appre- 
hend to  be  no  less  than  God  come  as  man 
among  men  to  be  their  Saviour.  We  believe 
that  God  being  still  in  heaven  while  He  was 
also  on  earth  is  therefore  made  known  to  us 
as  a  Father  who  sent  His  well-beloved  Son 
to  reconcile  the  world  unto  Himself,  and  that 
the  death  to  which  Christ,  as  Son,  submitted, 
was  the  offer  of  Himself  to  bear  the  sins  of 
men. 


A   TENTATIVE 

9.  True  or  saving  faith  is  that  only  which 
puts  trust  for  acceptance  with  God  upon  the 
finished  work  of  Christ,  not  upon  anything 
we  have  done  or  can  do,  and  which  expresses 
love  to  Him  by  the  keeping  of  His  com- 
mandments. 

10.  We  are  further  taught  that  the  Holy 
Spirit,  with  whom  the  consciences  of  men  of 
all  races  and  in  all  ages  have  been  more  or 
less  in  contact,  is  also  God  in  another  aspect 
or  phase,  and  that  this  Holy  Spirit  is  ever 
ready  to  help  men  to  come  to  repentance,  to 
believe  in  Christ,  to  grow  in  holiness,  and  to 
perceive  the  essential  truths  contained  in  the 
Holy  Scriptures. 

n.  Christ,  during  His  life  on  earth,  an- 
nounced His  purpose  to  found  a  kingdom  of 
God.  This  kingdom  has  its  domain  in  the 
hearts  of  men,  and  the  members  of  it  are  all 
those  who  truly  love  and  serve  Him.  For 
this  kingdom,  so  far  as  it  has  visible  forms 
called  Churches  (of  which,  however,  the  mem- 
bers may  not  all  be  members  of  the  kingdom  of 
God),  He  instituted  the  two  rites  or  sacraments 
of  Baptism  and  the  Lord's  Supper.     The  one 

is  figurative  of  initiation  into  the  kingdom  by 

6 


NEW   CREED 

cleansing  from  sin,  and  valid  only  by  the 
cleansing  being  real ;  the  other  is  the  expression 
of  our  faith  by  an  act  of  loving  remembrance  of 
Christ's  death  and  all  its  benefits.  To  attach 
a  literal  meaning  to  the  language  of  its  institu- 
tion, which  is  metaphorical,  as  many  of  Christ's 
other  words  clearly  were,  is  materialistic  and 
superstitious. 

12.  Prayer,  which  is  enjoined  upon  all  men, 
is  a  true  communion  with  God.  We  have  the 
assurance  that  our  requests,  made  in  faith,  will 
be  granted  so  far  as  they  are  consistent  with 
Divine  wisdom  and  love. 

13.  Men,  as  they  are  associated  in  com- 
munities, no  less  than  as  single  persons,  are 
bound  to  serve  and  obey  God.  Hence  comes 
the  obligation  to  worship  God  in  families  and 
in  convenient  assemblies.  Hence  also  the 
duty  of  the  governments  of  nations  to  coun- 
tenance and  protect  all  Christian  Churches, 
so  far  as  that  can  be  done  with  due  regard 
to  justice. 

14.  We  believe  that  the  government  of 
Christian  Churches  is  very  much  a  matter 
of  accommodation  to  time,  place,  and  circum- 
stances.    That  of  the  Presbyterian   Church  is 

7 


A   TENTATIVE   NEW   CREED 

founded  on  the  precedents  of  the  Apostolic  age. 
The  only  rulers  then  appointed  were  of  two 
kinds — the  Elder  (Presbyter)  alternatively 
called  Overseer  (Bishop)  and  the  Deacon. 
These  officers  were  selected  by  the  whole  body 
of  disciples,  on  account  of  superior  character 
and  of  fitness  to  preside  and  to  teach,  but 
never  to  perform  any  sacerdotal  function. 


^\ 


NOTES  OF  SOME  THEOLOGICAL  VIEWS 

UPON  WHICH  THE  CREED  IS 

FOUNDED 


^ 


FIRST   PROPOSITION   OR   ARTICLE 

In  the  first  article  of  the  suggested  Creed 
which  attempts  to  name  the  exclusive  attributes 
of  God,  it  is  not  said  that  He  is  omnipotent. 
The  omission  is  deliberate  and  due  to  the 
consideration  that  the  term,  without  qualifi- 
cation, has  led  to  judgments  of  the  Divine 
actions  which  are  erroneous  and  harmful.  The 
Scriptures  indeed  say  that  "  with  God  all 
things  are  possible,"  but  they  also  say  that 
"it  is  impossible  that  God  should  lie."  His 
power,  therefore,  is  limited  by  His  qualities. 
The  author  of  "  Old  Letters  "  states  his  belief 
in  the  fact  in  these  words,  "  The  freedom  of 
God's  will  is  absolute,  and  yet  we  may  say 
with  reverence  that  He  is  under  the  necessity 
of  being  true  to  His  own  character,  and  were 
He    to    do    anything    unrighteous,     unloving, 


FIRST   ARTICLE   OF   CREED 

ungracious,  He  would  cease  to  be  God."  But 
again,  His  power  is  limited  by  His  own  laws 
and  the  facts  of  all  existence.  He  cannot 
make  two  and  three  to  be  six,  nor  the  three 
interior  angles  of  a  triangle  to  be  other  than, 
together,  equal  to  two  right  angles.  Applying 
this  thought  to  the  physical  world  which  He 
has  fitted  for  human  habitation,  the  adjust- 
ments of  this  globe  we  call  the  earth  to  the 
sun  round  which  it  moves,  are  amazing  in 
their  subserviency  to  the  intended  purpose. 
But  the  very  fixing  of  the  axis  and  of  the 
revolutions  which  give  us  the  pleasant  alterna- 
tions of  the  seasons  and  of  day  and  night 
makes  it  necessary  that  the  poles  be  ribbed 
in  ice  and  the  tropics  fierce  with  heat.  But 
cold  and  heat  are  material  evils  inevitable 
in  the  adjustment,  and  we  can  conceive  of 
no  other  by  which  they  could  be  avoided.  So 
of  the  still  more  wonderful  creation  of  the 
moral  and  spiritual  nature  of  man.  If  he  be 
given  freedom  of  will,  there  must,  at  some 
point,  be  wrongness  of  choice,  the  consequent 
evil  of  which  God  Himself  cannot  avert.  The 
proposition  I  wish  to  reach  is  that  God  is  not 
omnipotent    in    the    sense    in   which   the   word 


IS   GOD   OMNIPOTENT? 

is  often  loosely  used,  and  that  He  has  done, 
and  is  doing  now,  only  the  best  possible.  Let 
me  pursue  a  little  more  closely  this  line  of 
thought  which,  to  my  mind,  leads  better  than 
any  other  towards  the  solution  of  the  mystery 
of  the  permission  of  pain  and  sin. 

At  the  outset  let  us  never  forget  how  finite 
is  the  human  mind.  The  conception  of  a 
Being,  or  of  matter,  or  of  force,  which  is  not 
the  consequence  or  result  of  any  antecedent 
cause,  is  beyond  its  grasp.  We  may  use  words, 
but  the  fact  itself  is  unthinkable.  So  of  space 
which  is  boundless,  and  of  time  which  has 
neither  beginning  nor  end.  In  attempting  to 
reach  to  such  verities,  we  feel  driven  back  and 
crushed  in  the  impotence  of  our  imagination. 
They  surround  us  like  impassable  walls  against 
which  we  beat  in  vain.  And  even  such  know- 
ledge of  the  universe  as  we  have  slowly  and 
painfully  acquired  is  awful  and  overwhelming. 
The  ascertained  distance  of  the  sun  from  the 
earth  is  a  strain  upon  thought,  yet,  by  approxi- 
mate computation,  the  position  of  one  sun 
among  other  suns  is  likened  to  that  of  a  solitary 
ship  on  the  ocean,  midway  between  Europe 
and    America ;    and   astronomers   now    tell    us 

*3 


FIRST   ARTICLE   OF   CREED 

that  they  can  prove  the  existence  of  forty  to 
fifty  millions  of  such  suns.  If  we  descend  from 
vastness  to  minuteness,  we  find  no  bottom  to 
our  plummet.  What  must  be  the  muscles  and 
nerves  which  govern  the  motions  of  some 
scarcely  visible  insect?  If  we  examine  the 
strata  of  the  earth  we  find  indications  that 
many  of  the  lower  of  them  at  one  time  formed 
the  upper  ;  and,  by  data  within  our  observation, 
we  can  faintly  conceive  the  process  of  sub- 
mergence, and  its  duration  in  periods  of  time, 
which  are  immense  in  their  remoteness. 

Here  let  us  pause.  There  are  men  who 
say  that  this  universe  has  no  Author.  It  is 
difficult  to  believe  that  they  are  sincere,  for 
I  hold  that  the  knowledge  that  there  is  a 
"  Divinity  who  doth  shape  our  ends  "  is  innate. 
The  tissues  of  our  flesh  are  so  soft,  interacting, 
delicate,  and  complex  that  the  displacement  of 
a  fibre  may  end  in  paralysis  or  insanity  ;  the 
atmosphere  of  our  globe  is  composed  of  gases, 
any  change  in  whose  combination  would  cause 
death  to  every  living  creature  ;  the  planets  are 
so  poised  in  space  that  any  alteration  from 
their  orbits  would  issue  in  some  wide  cata- 
clysm.     Is  it  for  a  moment  conceivable  that 

14 


IS   THERE   A   GOD  ? 

existence  thus  dependent  on  conditions  so 
minutely  balanced  and  co-related  could  possibly 
be  the  result  of  any  self-generating,  self- 
regulating  properties  ?  The  philosophy  of 
evolution  is  credible  and  acceptable  so  far 
as  it  means  the  discovery  of  the  slow  processes 
of  creation.  So  far  as  it  implies  or  suggests 
that  these  processes  are  fortuitous  and  un- 
directed it  is  only  the  travesty  of  truth.  Who 
that  has  seen  Stonehenge  near  Salisbury  or 
Callernish  in  the  far  Hebrides  can  doubt  that 
the  circled  stones  were  placed  on  their  sites  by 
the  hands  of  men  ;  and  who  that  has  pondered 
over  the  flight  of  birds  can  doubt  that  the 
apparatus  of  flight  is  the  work  of  some  in- 
telligence immeasurably  greater  than  man's  ? 
Against  inferences  so  obvious,  spontaneous,  and 
inevitable  I  can  think  of  no  argument  which 
can  be  urged  but  this  :  A  disputant  may  sayy 
"  Even  if  I  admit  that  the  evidence  of  design 
and  of  unity  of  purpose  discernible  throughout 
the  universe  implies  the  existence  of  a  Designer 
or  Creator,  we  have  still  to  account  for  the 
existence  of  this  Creator,  and  if  you  are  able 
to  conceive  the  existence  of  a  Creator  who  is 
Himself  uncreated,  is  it  not  as  reasonable  that 

*5 


FIRST   ARTICLE   OF   CREED 

I    should    be    able    to    conceive   of  a  universe 

which  has  not  had  a  Creator  ?    Are  we  not  both 

equally  agnostic  ?     Neither  of  us  really  knows." 

My  answer  to  any  such  contention  would  be 

twofold.      In  the  first  place,   reason  itself  tells 

us  that  the   human   intellect   is   limited    in    its 

reach  ;   if  it  can   take   one   step  securely   why 

should    that   step    be    distrusted    because   it   is 

powerless  to  take  the  next  step?     In  the  second 

place,  it  may  be  more  effectively  said  that  the 

intellect  is  not  the  only  faculty  by  which   we 

apprehend  truth.     We  have  also  conscience  or 

intuition,  affection,   and   will.     Of  course  such 

powers  of  perception  are  greater  in  some  minds 

than  in  others,  and  greater  or  less  by  the  use 

or  abuse  of  them.      Moreover,   it  is  a  matter 

of  common   experience   that   the   will  can  and 

often   does   dominate    reason,    conscience,    and 

affection,  and  that  in  this  way  some  men  can 

hush  the  voices  within  them.      I   am  inclined 

to  believe  that  we  are  standing  on  surer  ground 

when  we  rest  the  proof  of  the  existence  of  a 

personal  God  on  the  fact  of  the  conscience  of 

men,  which  may  be  said  to  be  universal,  rather 

than  on  His  existence  as  the  necessary  Cause 

of   these   stupendous    effects    we   call    Nature. 

16 


WHAT   IS   GOD  ? 

Jesus  Christ,  the  wisest  man  who  ever  lived, 
implied  all  this  when  He  said,  "  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God." 

I  assume  then  that  behind  and  above  matter 
there  is  mind — a  Director,  Designer,  Sustainer. 
The  question  for  me  is  not,  Is  there  a  God, 
but,  What  is  God?  In  attempting  this  search 
we  are  driven  to  apply  the  analogies  of  our 
own  little  lives  to  the  immeasurable  Divine 
life.  Thinking  then  as  a  man,  and  using,  as 
we  must,  the  language  of  men,  I  have  found  it 
helpful  to  regard  God  as  the  Great  Artificer. 
I  can,  in  a  dim  way,  see  the  construction  in 
successive  stages  of  the  inorganic  earth,  air,  and 
water.  When  these  are  complete  there  comes 
the  introduction  of  vegetable  life  ;  and  what 
life  is,  even  in  its  lowest  forms,  has  eluded 
our  closest  search.  Thereafter  follows  the 
animal  from  its  primal  cells  up  through  the  steps 
of  the  vital  and  the  sentient,  to  the  highly  articu- 
lated fish  and  bird  and  beast.  Beyond  all  this 
to  evolve  the  self-conscious  being  we  call  man, 
who  can  think,  who  can  discern  the  good  from 
the  evil,  who  can  love  or  hate,  who  can  freely 
decide  between  competing  attractions,  is  truly  a 
consummation  of  creative  ingenuity.  We  have 
b  17 


FIRST  ARTICLE   OF   CREED 

not  only  the  presumption,  but  the  evidence,  that 
it  has  been  a  long  laborious  process.  It  has  not 
been  the  instantaneous  result  of  a  sort  of  magical 
fiat  of  Divine  will,  but  of  a  slowly  advancing 
purpose.  I  can  see  how  the  product  and 
maintenance  of  what  we  call  moral  qualities 
in  the  lower  animals — I  mean  foresight, 
courage,  watchfulness,  and  the  like — must  be 
a  supreme  enterprise  of  fitness  of  means  to  the 
end.  The  means  actually  taken — the  making 
of  the  life  of  one  animal  to  depend  upon  the 
death  of  other  animals — are  doubtless  perplex- 
ing to  many  minds.  Nature  has  been  spoken 
of  as  "red  in  tooth  and  claw  with  ravin,"  and 
as  "a  reign  of  terror,  hunger,  sickness,  with 
oozing  blood  and  quivering  limbs."  All  this  is 
the  language  of  exaggeration.  For  there  is 
reason  to  believe  that  at  the  moment  an 
animal  is  attacked  its  nervous  system  is 
paralyzed.  Of  this  we  have  the  well-known 
case  of  the  sensations  of  David  Livingstone 
when  he  was  seized  and  carried  off  by  a 
lion,  and  it  will  be  remembered  that  the 
examination  of  the  consequent  injuries  of  the 
bones  of  his  arm  and  shoulder  was   a  means 

of  identifying  his  body  before  burial  in  West- 

18 


GOD   THE   CREATOR 

minster  Abbey.  A  little  consideration  will 
show  that  in  the  animals  which  prey,  and  in 
those  whose  safety  depends  upon  watchful 
care,  speed  and  other  resources  of  protection, 
evasion,  and  escape,  the  mental  and  physical 
activities  are  kept  in  constant  exercise. 
Nothing  but  such  stimulus  would  save  both 
the  one  and  the  other  from  degeneracy  and 
extinction.  These  inevitable  consequences 
make  intelligible  to  me  the  whole  scheme  of 
animated  nature,  and  lead  to  the  conclusion 
that  it  is  the  best  possible  ; — that  even  God 
cannot  make  it  better  than  it  is.  There  are 
doubtless  particular  instances  of  apparently 
useless  cruelty  in  the  instincts  of  some  of  the 
lower  animals.  But  I  believe  that  they  are 
all  accountable  on  the  principle  of  securing 
the  maximum  of  well-being  by  the  infliction  of 
a  relatively  small  amount  of  pain.  The  habit  of 
the  cuckoo,  for  example,  has  long  seemed  to  me 
a  biological  riddle,  irreconcilable  with  any  idea 
of  beneficent  purpose;  but  I  think  that  I  have 
now  found  a  solution  in  the  conjecture  that 
the  loud,  strident,  pervading  note  with  which 
it  is  furnished  is  necessary  to  alarm  and  so 
check  the  impatience  of  all  other  birds  to  quit 

19 


FIRST   ARTICLE   OF    CREED 

their  nests  before  the  incubation  of  their  eggs 
is  complete. 

And,  if  a  momentary  digression  be  allowed, 
let  me  say  that  these  severities  in  Nature 
suggest  the  question  how  far  have  our 
methods  of  philanthropy  not  had  the  effect  of 
fostering  the  very  evils  they  attempt  to  remove 
— idleness,   improvidence,  and  pauperism  ? 

In  man  a  higher  platform  of  life  is  reached, 
but  only  reached,  held,  and  advanced  by  hard- 
ships and  sufferings  in  many  ways  analogous 
to  those  borne  by  the  lower  animals.  The 
world  is  full  of  contrivances  to  enforce  effort. 
The  earth  produces  food,  but  only  in  sufficient 
quantity  and  variety  by  the  expenditure  of 
labour  and  skill.  Population  increases  and 
presses  upon  the  means  of  subsistence.  Man 
must  struggle  to  live.  He  must  subdue  and 
convert  to  his  own  use  the  forces  of  nature — 
the  strength  of  the  wind,  the  rush  of  the 
river — and  that  at  the  cost  of  occasional 
disaster.  Thus,  much  that  appears  evil  is  not 
evil.  Pain  is  often  the  warning  signal  of 
danger,  and  often  the  stern  monitor  and  ally 
of  conscience.  Death,  which  to  most  minds 
is  the  climax  of  all  calamities,  is  really  a  boon 


GOD,  THE   CREATOR   OF   MAN 

to  general  humanity,  for  without  it  the  world 
could  not  hold  its  inhabitants,  and  the  continu- 
ance of  the  lives  of  powerful  individual  men 
would  arrest  the  progress  of  the  race.  Death, 
therefore,  hunger,  cold,  privations,  wounds,  are 
only  necessary  accessories  to  the  great  general 
good.  Again,  we  must  say  that  the  plan  by 
which  that  is  achieved  is  the  best  possible,  and 
that  any  other  we  can  imagine  would  be  a 
failure. 

I  have  spoken  of  the  creation  of  man  as 
the  consummation  of  the  work  of  the  Divine 
Artificer— 

"  What  a  piece  of  work  is  a  man  !  how  noble  in  reason  ! 
how  infinite  in  faculty !  in  form  and  moving  how  express 
and  admirable !  in  action  how  like  an  angel !  in  apprehen- 
sion how  like  a  god  !  the  beauty  of  the  world  !  the  paragon 
of  animals ! " 

And  yet  this  same  Hamlet  who  utters  these 
words,  in  the  very  next  scene  of  the  play, 
avows — 

"  I  could  accuse  me  of  such  things  that  it  were  better  my 
mother  had  not  borne  me.  I  am  very  proud,  revengeful, 
ambitious  .  .  .  what  should  such  fellows  as  I  do  crawling 
between  heaven  and  earth?" 

21 


FIRST   ARTICLE   OF   CREED 

Of  this  creature  man,  so  great  in  his  capacities, 
so  weak  in  his  performances,  I  hold  the  highest 
prerogative  to  be  his  endowment  of  free  will ; 
and,  speaking  as  a  man,  I  hold  also  that  God 
has  restrained  Himself  from  interference,  and 
guarded  its  free  play  with  special  care.  For 
why  otherwise  has  man  been  left  to  work  out 
his  own  salvation,  in  the  lower  sense  of  that 
word  ?  He  has  torn  from  nature  each  of  its 
secrets.  Along  every  line  of  material  progress 
how  slow  has  been  his  advance.  Along  those 
also  of  intellectual  progress — the  formulation 
of  law,  the  right  methods  of  government,  the 
scientific  treatment  of  disease,  the  conception  of 
personal  liberty,  and  of  toleration  of  opinion — 
he  has  gone  blundering  on  for  centuries.  Why, 
it  might  be  asked,  did  not  God  long  ago  inform 
man  of  the  uses  of  anaesthetics,  steam,  or 
electricity  ?  The  reason  must  be  that  God  has 
not  done,  and  will  not  do,  for  man  that  which 
he  can  do  for  himself.  He  has  given  honour 
to  man  in  allowing  him  to  discover  and  invent, 
and  by  effort  and  experience  to  attain  to  right 
principles  of  conduct.  In  all  these  ways  man's 
freedom  has  been  respected  and  conserved. 
But  this  freedom  of  will,  if  it  be  real,  involves 


GOD'S   CONDUCT   TO    MAN 

the  contingencies  of  error,  mistake,  and  sin.  "It 
is  impossible  but  that  offences  will  come."  So 
then  between  man  free  and  capable  of  sinning, 
and  man  without  freedom,  and  therefore  not 
true  man,  there  can  be  no  alternative,  not  even 
for  God.  This  boldness  of  speech  may  appear 
irreverence.  It  is  not  so,  but  zeal  to  vindicate 
Him  from  the  misconceptions  which  arise  from 
the  careless  use  of  the  word  omnipotence. 
The  unspoken  thought  in  many  minds  is  often, 
Why  does  God,  being  Almighty,  permit  evil  ? 
Crimes,  cruelties,  atrocities,  seem  to  pass  un- 
noticed. The  skies  above  are  as  brass  looking 
down  with  stony  eyes.  Many  a  soul  has  cried 
in  anguish — 

"  Is  there  no  pity  sitting  in  the  clouds, 
That  sees  into  the  bottom  of  my  grief? 
Alack,  alack  that  Heaven  should  practise  stratagems 
Upon  so  soft  a  subject  as  myself." 

We  lose  a  friend,  a  husband,  a  son,  whose  life 
seems  to  us  indispensable.  Why,  oh  why,  has 
he  been  taken  and  we  left  ?  How  mysterious, 
we  exclaim.  But  is  it  really  mysterious  ?  If 
the  death  has  been  the  result  of  disregard  of 
ordinary  precautions,  can  we  expect  that  God 
will  interpose  by  the  suspension  of  His  own 

23 


FIRST   ARTICLE   OF   CREED 

laws?  The  very  fact  that  He  did  not  inter- 
pose is  proof  that  He  could  not  Even  in 
such  an  individual  instance,  we  can  still  say 
that  "  God  is  not  willing  that  any  should 
perish."  How  could  we  love  God  if  we 
thought  Him  to  be  a  Being  who  allowed 
any  evil  to  occur  which  could  have  been  pre- 
vented, or  whom  we  thought  indifferent  to  our 
fate  and  unmoved  by  our  troubles  ?  Many 
years  ago,  in  discussing  this  subject  with  a 
friend  who  avowed  himself  to  be  agnostic,  I 
said,  on  the  impulse  of  the  moment,  pain  and 
suffering  are  certainly  indisputable  facts,  but, 
on  my  assumption  of  the  truth  of  revelation, 
God  Himself  came  in  the  person  of  Jesus 
Christ  into  the  world  and  bore  a  share  of  that 
pain  and  suffering.  So  it  is  that  the  death  on 
the  cross  has  touched  the  hearts  of  men  in  all 
ages,  and  still  calms  their  doubts. 

My  views  of  natural  theology — of  God  as 
the  Divine  Artificer — would  be  incomplete  and 
disproportionate  if  we  did  not  give  full  consider- 
ation to  what  His  labour  has  been — if,  when 
regarded  as  "  a  best  possible,"  we  were  forgetful 
of  what  that  labour — that   "  best   possible " — 

actually  is. 

24 


GOD,  THE  GIVER  OF  ALL  GOOD 

This  world  of  ours  is  a  most  marvellous 
concurrence  of  adaptations  in  order  to  become 
the  home  of  man.  In  all  of  them  we  find 
evidence  of  benevolent  intention.  Provision  is 
made  not  only  for  the  necessaries  of  existence, 
but  for  its  enjoyment.  Our  being  endowed 
with  the  faculty  of  delight  in  music  cannot 
be  explained  on  any  other  ground  than  as  a 
gift  contributing  to  pleasure.  Flowers  and 
fruits  are  especially  gratuitous,  even  although 
they  are  known  to  serve  other  ends  than  the 
gratifications  of  our  sense  of  colour,  form,  and 
perfume.  The  beauty  of  scenery,  of  mountain, 
valley,  and  stream,  overarched  with  the  canopy 
of  sky  and  changing  cloud,  its  "  majestical  roof 
fretted  with  golden  fire,"  can  be  no  result  of 
mere  fortuity.  Our  family  and  social  instincts 
are  a  blessing  to  us.  All  life  is  full  of  the 
deepest  interest,  with  its  domestic  dramas  of 
love  and  marriage,  of  births  and  deaths,  or 
its  larger  spectacles  of  political  events.  And 
how  much  does  "  this  goodly  frame  the  earth  " 
contain  of  things  that  minister  to  our  wants. 
Not  only  have  there  been  provided  during 
countless  ages  the  stores  of  iron,  coal,  and  the 
like,  but  the  gold  and  silver,  the  marbles  and 

25 


FIRST  ARTICLE   OF   CREED 

gems,  of  which  the  purpose  is  embellishment 
rather  than  utility.  The  woods  of  the  forest, 
many  of  the  properties  of  matter,  the  qualities 
and  powers  of  the  domestic  animals,  are 
evidently  all  instances  of  Divine  benevolence. 
And  all  these  efforts  of  ingenuity  are  so  planned 
as  to  be  subservient  to  moral  discipline.  The 
world  is  a  school  of  virtue.  To  that  end  there 
are  liabilities  to  abuse  of  the  appetites  whose 
proper  end  is  good.  The  desire  for  food, 
necessary  for  the  life  of  the  individual ;  the 
desire  for  procreation  necessary  for  the  con- 
tinuance of  the  race  ;  controlled  are  a  source 
of  pleasure  ;  uncontrolled  a  fountain  of  miseries. 
Yet  we  often  magnify  and  nurse  the  ills  which 
are  chiefly  of  our  own  making  until  we  make 
ourselves  believe  that  this  world  is  a  place  of 
woe,  "a  vale  of  tears,"  and  we  the  inmates  of 
bodies  we  call  vile.  What  is  worse,  we  take 
merit  for  these  depreciations,  as  if  that  would 
be  a  recommendation  to  the  Divine  Author 
of  them  all.  How  much  more  noble,  how 
much  more  masculine,  is  the  spirit  of  the 
Psalmist  when  he  exclaims,  "  Oh  that  men 
wTould  praise  the   Lord  for  His  goodness,  for 

His  wonderful  works  to  the  children  of  men." 

26 


FOURTH    ARTICLE 

The  authority  of  the  Holy  Scriptures  in 
matters  of  religious  belief  is  the  subject  of 
the   Fourth  Article  of  the  suggested  creed. 

To  all  men  who  are  observant  of  the  drift 
of  opinion  during  the  last  half  century  it  must 
be  evident  that  we  are  passing  through  a 
revolution  of  thought  as  great  as  that  of  the 
1 6th  century.  The  Reformation  was  a  revolt 
against  the  authority  of  the  Church.  To-day, 
men  are  challenging  the  authority  of  the 
Bible. 

The  Church  of  Rome  claims  to  be  the  one 
only  true  infallible  Church  by  whose  sanction 
the  Scriptures,  and  in  particular  that  translation 
of  them  called  the  Vulgate,  are  certified  to  be  the 
authentic  inerrant  words  of  God.  The  Reformed 
Churches   protested   against  and   repelled   the 

27 


^     OF  THE 

iiw\VE*S\TY   I 


FOURTH   ARTICLE 

assumption  of  the  infallibility  of  any  Church — 
that  of  Rome  or  any  other — but  asserted  in 
their  Confessions  of  Faith  that  the  Scriptures 
were  infallible,  going  so  far  as  to  say  in  our 
Scottish  Presbyterian  document  that  "  it  pleased 
the  Lord  to  reveal  Himself,"  etc.,  "and  after- 
wards to  commit  the  same  wholly  unto  writing" 
— and  they  adduced  "the  entire  perfection 
thereof"  as  an  argument  giving  evidence  that 
it  is  "the  word  of  God  by  His  singular  care 
and  providence  kept  pure  in  all  ages  " — adding 
further  that  "  our  full  persuasion  and  assurance 
of  the  infallible  truth,  and  Divine  authority 
thereof,  is  from  the  inward  work  of  the  Holy 
Spirit  bearing  witness  by  and  with  the  word 
in  our  hearts." 

We  can  easily  see  how  naturally  the  Re- 
formers, in  rejecting  the  authority  of  an 
infallible  Church,  sought  to  substitute  the 
authority  of  an  infallible  Book.  But  if  our 
attitude  of  mind  be  the  noble  one  of  reaching 
truth  at  all  hazards,  and  at  any  expense  of 
sentiment,  it  is  as  competent  for  us  to-day  to 
dispute  the  Dogma  of  an  infallible  Book  as 
it  was  for  Luther  and  his  colleagues  to  dispute 

that  of  the  infallibility  of  a  Church.      I  propose 

28 


THE  AUTHORITY  OF  THE  BIBLE 

then  to  examine  both  these  claims,  and  to 
carry  the  enquiry  further  into  the  consideration 
of  such  questions  as  how  far  and  in  what  sense 
does  the  Bible  contain  a  Divine  revelation, 
by  what  means  are  we  able  to  form  a  judgment 
of  that  revelation,  and  how  far  in  such  an 
attempt  do  we  receive  the  help  of  Divine 
illumination. 

It  is,  unhappily,  the  case  that  the  claims 
of  the  Church  of  Rome,  which  have  captivated 
the  imagination  of  many  intelligent  men  in 
our  own  day,  still  need  refutation.  I  under- 
stand these  claims  to  be  that  this  is  the  one 
church  which  alone  is  in  possession  of  the 
promised  guiding  Spirit  of  God,  and  has  been 
commissioned  to  be  the  interpreter  not  only 
of  the  Scriptures  but  also  of  an  unwritten  word 
of  God  or  tradition,  which  is  gravely  argued 
to  be  equally  authoritative  with  the  written 
word  of  God.  These  claims  are  founded  on 
the  testimony  of  Scripture  itself,  on  the 
historical  continuity  of  the  Church,  on  its 
Divine  character  of  holiness,  and  on  its  unity 
in  all  ages  and  in  all  places.  There  seems 
to  me  no  difficulty  in  shattering  these  proud 
assumptions.       I     deny     that     any     corporate 

29. 


FOURTH   ARTICLE 

association  of  Christians  has  the  right  to  call 
itself  the  Church  of  God.  Any  promise  of  the 
gift  of  the  Spirit  of  God,  of  which  I  have 
knowledge,  was  given  to  all  true  believers  in 
Christ,  not  to  any  particular  association  of 
them.  The  argument  from  historical  continuity 
is  soon  disposed  of.  What  is  essential  to  such 
an  assumption  is  the  continuity  of  the  Divine 
life  of  Christianity,  not  the  continuity  of  any 
one  channel  in  which  that  life  flows.  That 
life  may  have  many  channels,  and  may  even 
leave  its  original  channel,  just  as  the  River 
Nile  disperses  below  Cairo  before  reaching 
the  sea.  The  Holy  Roman  Empire,  which 
"  from  the  days  of  Constantine  till  far  down 
into  the  middle  ages,  was,  conjointly  with 
the  Papacy,  the  recognised  centre  and  head 
of  Christendom,"  has  passed  away  so  lately 
as  August,  1806,  on  the  abdication  of  the 
Emperor  Francis  the  Second.  Its  extinction 
has  not  affected  the  secular  ideas  upon  which 
it  was  founded,  and  similarly  the  extinction 
of  the  Holy  Roman  Church,  which  may  be 
nearer  than  many  people  think,  would  not 
affect  the  Christianity  upon  which  it  arose. 
The    question    then    resolves    itself    into    this, 

30 


CLAIM  OF  THE  CHURCH  OF  ROME 

how  far  is  the  religion  of  the  Church  of 
Rome  the  religion  of  Jesus  Christ,  and  is 
that  religion  equally,  or  more  discernible,  in 
other  Churches?  As  to  who  are  His  true 
followers,  Christ  Himself  has  given  the 
criterion  when  He  bids  us  beware  of  false 
prophets.  If  then  we  must  know  and  judge 
by  fruits,  can  the  Church  of  Rome  bear  that 
scrutiny,  and  has  it  marks  which  make  un- 
doubted its  right  to  assert  any  monopoly  of 
spiritual  insight  ?  Let  us  thank  God  that 
multitudes  of  men  in  that  Church  are  now, 
and  have  been  in  all  past  times,  true  members 
of  the  Kingdom  of  God  ; — men  and  women 
of  pure  and  noble  lives ;  saints  indeed  and 
imitators  of  Christ.  That,  however,  has  been 
due  to  their  Christianity,  not  to  their  special 
Catholicism.  But  when  we  come  to  judge 
the  Church  of  Rome  in  its  official  or  corporate 
condition,  we  must  impeach  its  character  and 
pronounce  its  unfitness  to  be  the  exclusive 
channel  of  truth.  Its  clergy  have  usurped  the 
place  of  the  laity.  They  have  proved  them- 
selves conspirators  against  liberty.  They  have 
sought  to  crush  science  from  the  days  of  Galileo 
to  those  of  Dr.  St.  George  Mivart  and  the  Abbe 

31 


FOURTH   ARTICLE 

Loisy.  The  history  of  this  Church  is  written 
in  the  bloodshed  of  the  Albigenses,  in  the 
massacre  of  St.  Bartholomew,  in  the  murders 
and  tortures  of  the  Inquisition.  At  many 
periods  the  dissolute  lives  of  its  priesthood  have 
been  subjects  for  satire  and  denunciation. 
Popes  have  sold  benefices,  and  have  even 
connived  at  robbery  and  fraud.  The  Keys 
of  Heaven  and  Hell,  falsely  alleged  to  be  given 
to  them  as  the  successors  of  St.  Peter,  have 
been  dangled  before  the  eyes  of  men  to  frighten 
them  into  submission.  Our  Lord  and  Saviour 
Jesus  Christ,  "  the  one  mediator  between  God 
and  man,"  has  virtually  been  displaced  by 
a  crowd  of  saints  whose  ability  to  hear  any 
prayers  is  more  than  doubtful.  Mary,  the 
parent  of  His  humanity,  has  been  exalted  to 
share  attributes  which  are  Divine.  She  is 
"the  mother  of  God,"  herself  "  immaculately 
conceived,"  "the  Queen  of  Heaven."  The 
clergy  still  encourage  devotion  to  her  images, 
dirty  but  holy,  as  I  have  painfully  seen  at 
Lyons,  or  clean  in  white  and  blue  as  are  sold 
in  thousands  at  Lourdes.  It  is  difficult  to 
speak  calmly  of  the  consecration  and  adoration 
of  bread,   of  the  doctrine  of  indulgences,   and 

32 


CLAIM  OF  THE  CHURCH  OF  ROME 

of  masses  for  the  dead,  and  for  the  living 
too,  as  we  learn  from  the  amusing  squabbles 
of  Cardinals  Newman  and  Manning.  Nor  is 
it  easy  to  repress  contempt  for  the  relics 
exhibited  for  the  veneration  of  the  credulous, 
or  indignation  that  pictures  should  be  permitted 
such  as  that  I  have  seen  in  the  Vatican  itself, 
in  which  God  the  Father  is  represented  as 
an  old  man.  In  one  word,  as  has  been  said 
with  particular  reference  to  the  Roman  Catholic 
Church,  "No  hierarchy  has  been  so  proud 
as  the  Christian,  no  superstition  more  abject, 
no  zeal  more  ruthless,  no  casuistry  more 
depraved.  It  is  the  most  amazing,  the  most 
afflicting  paradox  in  history." 

It  is  grievous  to  say  all  this,  and  yet  it  is 
necessary,  in  order  to  justify  my  contention 
that  relatively  to  the  Christianity  of  the  New 
Testament,  the  Church  of  Rome  is  really 
schismatic  and  has  forfeited  all  right  to  be 
our  guide  in  spiritual  matters.  Still,  I  wish  to 
be  just.  The  individual  Christian  is  usually 
better  than  his  creed.  I  write  these  lines  at 
Nuremberg,  where  are  found  in  such  remarkable 
profusion,  as  also  in  the  National  Museum  at 
Munich,  the  memorials  of  mediaeval  religion  in 
c  33 


FOURTH   ARTICLE 

the  sculptured  representations  of  the  Bible 
stories.  Let  us  not  forget  that  in  these  days 
there  were  no  printed  books,  and  the  manu- 
scripts few  and  generally  inaccessible.  The 
life-size  wood  carvings  of  the  tragedy  on 
Golgotha,  of  the  infant  Christ  on  his  mother's 
lap,  of  the  dead  body  of  our  Saviour  in  the  arms 
of  the  three  Maries,  were  doubtless  texts  from 
which  would  be  preached  from  devout  lips 
sermons  which  touched  many  a  conscience  and 
heart.  On  the  roof  of  one  chapel  there  are 
depicted  the  stories  of  the  Old  Testament  from 
Adam  to  Daniel.  They  are  grotesque  and  dead 
to  us,  but  each  of  the  paintings  could  have 
been  made  instinct  with  lessons  of  faith  and 
love.  Doubtless,  too,  the  Church,  armed  with 
powers  often  rightfully  used  although  as  often 
abused,  stopped  many  deeds  of  violence  in  a 
lawless  and  turbulent  age.  We  may  well  also 
believe  that  there  were  many  noble-minded 
monks  and  nuns  who,  by  the  true  surrender  of 
their  lives  to  the  will  of  God,  proved  to  the 
world  that  Christianity  was  real.  If,  with  a 
monopoly  of  such  learning  as  existed,  and 
wielding  a  power  generally  acknowledged,  the 
clergy  became  proud  and  dominant,   we  must 

.34 


CLAIM  OF  THE  CHURCH  OF  ROME 

remember  that  their  temptations  were  great,  and 
allow  that,  in  certain  states  of  society,  their 
despotism  was  beneficial.  I  can  see  also  that, 
with  the  best  intentions,  they  would  be  tempted 
in  ttie  early  centuries  of  the  Church  to  conciliate 
the  pagan  peoples  among  whom  they  dwelt  by 
assimilating  Christian  ceremonial  to  the  prevail- 
ing ritual  of  Greco- Roman  worship,  and  that, 
in  this  way,  the  simple  presbyter  or  elder 
became  the  robed  priest  of  an  eucharistic 
sacrifice.  I  am  also  willing  to  suppose  that, 
with  similar  good  intentions,  penance  and 
auricular  confession  grew  into  sacraments  in 
the  belief  that  authoritative  absolution  was 
expedient  in  order  to  appease  consciences 
craving  for  some  tangible  sign  and  assurance 
of  pardon. 

But  even  if  these  accommodations  be  regarded 
as  necessary  stages  in  a  process  of  the  evolution 
of  religion,  the  conditions  which  made  them 
excusable  no  longer  exist.  By  the  men  of 
primitive  Christianity  the  universe  could  only 
be  imagined  as  a  magnified  Roman  Empire,  a 
territory  bounded  by  level  seas,  and  lighted  and 
warmed  by  celestial  lamps.  Language  such  as 
God  sitting  on  a  Heavenly  throne,  and  Christ 

35 


FOURTH   ARTICLE 

ascended  to  His  right  hand  would  therefore  be 
literal  to  them,  while  it  is  only  metaphorical  to 
us.  Surely  in  these  eighteen  centuries  we 
have  travelled  far  from  these  points  of  outlook. 
Such  knowledge  as  we  have  gained  has  been 
made  universal  by  the  invention  of  printing. 
Philosophic  thought  has  been  widened  and 
become  more  exact.  Mankind  is  no  longer 
in  leading  strings.  It  has  got  beyond  the 
stage  of  object  lessons.  The  laity  are  more 
and  more  asking  for  the  credentials  of  autho- 
rity, and  questioning  the  reasons  for  their 
large  exclusion  from  the  councils  of  the 
Church. 

If,  then,  in  the  exercise  of  the  freedom  won 
for  us,  in  which  we  are  exhorted  to  stand 
fast,  we  dismiss  the  claim  of  the  Church  of 
Rome,  are  we  bound  to  admit  that  of  the 
Protestant  Churches,  when  they  assert  the 
inerrancy  of  the  Scriptures,  and  their  absolute 
reliability  in  all  matters  of  religious  belief? 
The  motives  of  the  Reformers  in  substituting 
an  infallible  Book  for  an  infallible  Church 
were  obvious.  The  Bible  became  the  sole 
authority  for  the  doctrines  they  held.  It 
was  the  more  necessary,  therefore,  that  it  be 

36 


THE  CANON  OF  THE  SCRIPTURES 

regarded  as  infallible.  There  is  something 
captivating  to  the  intellect  in  the  possession 
of  such  a  major  premiss  as  that  the  Bible 
is  God's  inerrant  word ; — the  only  perfect 
and  complete  revelation  of  Himself.  Every 
separate  statement,  or  even  every  word, 
becomes  the  minor  premiss  from  which  there 
can  be  no  appeal.  But  this  major  premiss 
to  which  the  Churches  have  so  tenaciously 
clung  is  now  said  to  be  no  longer  valid. 
Let  us  examine  it  for  ourselves. 

In  the  first  place,  can  more  be  said  of 
the  Bible,  regarded  as  a  selection,  compilation, 
or  canon,  than  that  it  is  the  result  of  the 
general  and  gradual  consent  of  religious  men 
in  many  ages  ?  The  Scriptures  themselves 
nowhere  assert  that  they,  and  they  alone,  are 
wholly  Divine.  They  even  declare  that  God 
has  not  left  Himself  without  a  witness  in 
any  nation.  Some  of  the  prophets  of  the 
Old  Testament  do  claim  a  divine  origin  for 
their  own  writings,  but  it  is  still  competent 
for  us  to  ask  them  for  their  credentials ; — 
to  ask  them  how  they  know  that  the  words 
of  which  they  are  the  authors  were  not 
their   own   words   but   God's.      Apparently  we 

37 


FOURTH   ARTICLE 

reach  some  sure  and  tangible  testimony  to 
the  Divine  authority  of  the  Old  Testament 
Scriptures  if  we  admit  Christ  to  be  Divine 
and  His  verdict  therefore  authoritative.  But 
even  here  there  is  uncertainty.  He  has 
made  no  explicit  statement  on  the  subject, 
and  the  question  still  remains,  Do  His 
references  to  them  amount  to  deliberate 
sanction  of  the  Jewish  belief  that  the  Old 
Testament  writings  are  throughout  Divine  ? 
Mr.  Mirrlees  says,  "  I  cannot  see  that  this 
argument  is  admissible  unless  we  are  pre- 
pared to  dogmatise  regarding  the  precise 
extent  to  which  Christ's  Godhead  was 
veiled  by  His  assumption  of  our  nature 
as  indicated  by  the  expressions  '  increased 
in  wisdom,'  'in  all  things  like  His  brethren/ 
and  so  on.  Without  dogmatising,  it  may 
be  said  that  in  all  matters  of  moral  right 
or  wrong,  holiness,  justice,  and  love,  He 
was  infallibly  true  to  His  Father's  nature; 
but  that  in  details  of  ancient  history  and 
other  matters  merely  human,  He  derived 
His  information  from  the  same  sources  which 
were  open  to  His  brethren,  and  that  to  correct 
the    misconceptions    of   past    ages    in    matters 

38 


CHRIST'S  TESTIMONY  TO  SCRIPTURES 

of  history  and  science  was  not  the  work  the 
Father  had  given  Him  to  do."  Christ's 
use  of  the  Book  of  Isaiah  and  of  the  Psalms, 
and  the  appropriation  of  them  to  Himself, 
certainly  stamps  those  parts  of  the  Old  Testa- 
ment as  inspired  prophecy.  Still,  His  sanc- 
tion of  the  noth  Psalm  does  not  necessarily 
imply  His  approval  of  the  109th  and  137th, 
nor  necessarily  settle  the  question  of  their 
authorship.  He  refers  to  Moses,  but  only  to 
traverse  the  laws  of  Moses.  His  allusion  to 
the  prophet  Jonah  presents  a  difficulty.  It 
is,  to  my  mind,  probably  explicable  in  this 
way : — -The  book  had  been  written  as  a 
parable  or  story  intended  to  raise  the 
thoughts  of  the  Jews  to  a  larger  conception 
of  the  Divine  benignity  towards  other  nations 
than  their  own.  No  one  might  be  more 
astonished  than  its  author  to  learn  that  his 
narrative  should  be  read  as  literal  fact.  Christ's 
reference  to  the  imprisonment  of  Jonah  in 
the  whale's  belly  may  be  no  more  than 
might  be  a  reference  of  our  own  to  the 
imprisonment  of  Christian  and  Hopeful  in 
the  Castle  of  Giant  Despair.  Whatever 
importance    we  attach    to    Christ's  use   of  the 

39 


FOURTH   ARTICLE 

Old  Testament  as  establishing  its  canonicity, 
it  is  beyond  doubt  that  we  have  no  external 
authority  to  assure  us  that  the  New  Testament 
Scriptures,  each  and  all  of  them,  are  the 
inspired  word  of  God.  In  fact,  the  right  of 
several  of  them  (as  the  Epistle  of  St.  James, 
the  2nd  of  St.  Peter,  the  Hebrews,  and  the 
Revelation  of  St.  John)  to  a  place  in  the 
New  Testament  canon  has  been  disputed. 

Accepting  the  Bible  as  it  has  come  to  us 
as  a  generally  recognised  collection  of  sacred 
writings,  we  have  still  to  satisfy  ourselves  that 
the  large  affirmation  of  the  Westminster  Con- 
fession of  Faith  of  "their  entire  perfection," 
"  their  infallible  truth,"  and  "  Divine  authority  " 
is  sustained.  As  to  this  I  have  never  been 
able  to  understand  how  the  doctrine  of  plenary 
inspiration,  or  verbal  exactness,  could  be  held. 
Let  us  take  for  example  the  two  cases  of  the 
superscription  on  the  cross  and  of  the  Lord's 
prayer,  where  accuracy  might  be  held  to  be 
imperative.  The  former  is  given  differently  by 
all  the  four  biographers.  Three  of  them  must 
be  wrong,  and  all  four  of  them  may.  So  also 
in  the  latter  case.     In  one  of  the  Gospels  what 

is  asked  to  be  forgiven  is  debts,  in  another  sins, 

40 


THE  ERRANCY  OF  THE  SCRIPTURES 

in  another  trespasses.  But  not  only  so,  in 
one  the  prayer  ends  with  the  petition,  "And 
bring  us  not  into  temptation,"  and  in  another, 
the  doxology  follows  which  now  is  generally 
admitted  to  be  the  addition  of  some  later 
transcriber  of  the  original  manuscript.  It 
needs  no  "  higher  criticism"  to  make  the 
discovery  of  the  contradictions  to  be  found  in 
the  Scriptures.  They  are  plain  to  any  intelli- 
gent reader.  Take  one  instance  only  from  the 
Old  Testament,  to  which  I  have  never  seen 
any  reference  made.  In  the  20th  chapter  of 
Exodus,  the  4th  Commandment  ends  with  the 
words,  "  For  in  six  days,  etc.,"  but  in  the  5th 
chapter  of  Deuteronomy  these  words  are  not 
appended,  and,  at  the  end  of  the  enumeration 
of  all  the  Commandments,  it  is  said,  "  These 
words  the  Lord  spake,"  etc.,  "and  He  added 
no  more."  When  you  come  to  the  New  Testa- 
ment, at  the  very  outset  you  run  shock  up 
against  the  perplexities  of  the  two  genealogies. 
And  it  is  not  only  that  they  differ,  but  that  they 
apply  to  Joseph,  who  was  the  reputed,  but  not 
the  actual,  father  of  Jesus.  Even  here,  there 
is  the  further  difficulty  that  the  Apostle  John, 
in  the  4th  Gospel,  speaks  of  Jesus  as  the  Son 

41 


FOURTH   ARTICLE 

of  Joseph.  Of  direct  contradictions  I  may  give 
the  instances  of  the  two  accounts  of  the  death 
of  Judas  Iscariot  as  written  by  St.  Matthew 
and  by  St.  Luke,  and  again,  the  details  of  what 
was  seen  and  heard  by  the  companions  of  St. 
Paul  when  Christ  appeared  to  him  on  his  way 
to  Damascus,  of  which  there  are  three  accounts 
in  the  Acts  of  the  Apostles.  In  the  vital 
matter  of  the  resurrection,  the  discrepancies,  or, 
to  say  the  least,  the  carelessness  of  the  narra- 
tives are  conspicuous.  St.  Matthew  says  that 
the  early  visitors  to  the  tomb  were  "  Mary 
Magdalene  and  the  other  Mary."  St.  Mark 
says,  "  Mary  Magdalene,  Mary  the  mother  of 
James,  and  Salome."  St.  Luke  says,  "Mary 
Magdalene,  and  Joanna,  and  Mary  the  mother 
of  James."  And  St.  John  mentions  Mary 
Magdalene  only.  Further,  there  is  the  difficulty 
as  to  Christ's  instructions  before  His  death  to 
His  disciples  to  meet  Him  in  Galilee  when  the 
actual  place  of  meeting  was  immediately  close 
to  Jerusalem.  Returning  to  the  Old  Testament, 
I  feel  compelled  to  say  that  it  contains  much 
from  which  intelligent  assent  must  be  withheld. 
The   early  chapters   of   Genesis   are   evidently 

legendary.     The   account,  for  example,  of  the 

42 


THE  ERRANCY  OF  THE  SCRIPTURES 

building  of  the  Tower  of  Babel  is  no  more  than 
an  early  attempt  to  explain  the  diversities  of 
language,  the  cause  of  which  was  puzzling  to 
the  primitive  mind.  The  story  of  Adam  and 
Eve  in  the  garden  of  Eden  is  not  historical, 
and  probably  was  never  intended  by  its  author 
to  be  historical,  but  only  a  myth  embodying  a 
spiritual  fact.  By  the  knowledge  of  God  I 
acquire  from  science,  which  in  its  own  proper 
sphere  is  equally  authoritative  with  the  Bible,  I 
can  now  believe  that  the  birth  of  man  must  be 
relegated  to  remote  ages,  and  that  the  move- 
ment of  the  race  has  been  ascent,  not  descent. 
I  feel  equally  free  by  instinctive  conscience  to 
pronounce  much  of  Jewish  history  to  be  illus- 
trations of  revenge  and  unjustifiable  cruelty 
which  are  in  no  way  examples  for  us.  I  can 
unhesitatingly  condemn  as  indecent  some  of  the 
recorded  tales,  such  as  that  of  Lot  and  his  two 
daughters,  and  I  feel  at  liberty  to  doubt  whether 
some  of  the  Old  Testament  books,  such  as  the 
Song  of  Solomon,  should  ever  have  had  a  place 
in  the  Canon.  In  the  New  Testament  there 
are  many  obscurities  in  the  quotations  from  the 
Old.  Indeed,  there  appears  to  be  no  prediction 
agreeing  with  the  statement  ''that  it  might  be 
•       43 


FOURTH   ARTICLE 

fulfilled  which  was  spoken  by  the  prophets  that 
He  (Christ)  should  be  called  a  Nazarene." 
There  are  even  suspicions  that  some  alleged 
events  are  adjusted  to  supposed  predictions. 
Certain  of  the  incidents  of  Christ's  birth,  as 
recorded  by  St.  Matthew  and  St.  Luke,  have 
all  the  look  of  pious  legends.  The  oldest 
manuscripts  of  the  New  Testament  now  extant 
date  from  about  the  middle  of  the  4th  century, 
and  the  loss  of  the  still  earlier  copies  suggests 
the  possibilities  of  unwarranted  additions  to  the 
original  text.  We  now  know  beyond  dispute 
that  the  verses  in  1st  John,  5,  6,  and  7,  "there 
are  three  which  bear  record  in  heaven,"  etc., 
are  an  interpolation  and  therefore  spurious,  and 
there  is  considerable  evidence  for  the  supposi- 
tion that  the  words  in  St.  Matthew's  Gospel, 
28th  and  19th,  "Baptising  them  in  the  name 
of  the  Father,  Son,  and  Holy  Ghost,"  were 
originally  "  Baptising  them  in  My  name,"  and 
yet  these  two  passages  are  held  to  be  the 
specific  statements  in  support  of  the  doctrine 
of  the  Trinity,  and  so  appear  in  the  Shorter 
Catechism  "with  proofs"  as  taught  in  our 
Scottish  Board  Schools.  Is  this  right?  And 
let  me  add  parenthetically,  is  it  right  that  we 

44      " 


IF   ERRANT,   WHAT   THEN  ? 

go  on  teaching  our  children  that  God  acts  "out 
of  His  mere  good  pleasure,"  "for  His  own 
glory,"  and  that  He  elects  "some  to  ever- 
lasting life"?  Is  that  a  wise  or  even  a  true 
representation  of  our  heavenly  Father  to  young 
impressible  minds  ? 

If  then  we  are  driven  to  the  conclusion  that 
the  Scriptures  are  in  many  ways  inaccurate,  and 
therefore  not  in  any  strict  sense  infallible,  what 
is  left  to  us  ?  We  gain  the  healthful  freedom 
and  satisfaction  of  discovering  for  ourselves, 
unfettered  by  the  chains  of  external  authority, 
the  truth  which  the  Scriptures  themselves 
do  contain  :  "  The  letter  of  them  killeth,  the 
spirit  of  them  makes  alive."  It  prevents  the 
building  of  doctrines  upon  single  isolated  words 
or  phrases  which  they  were  never  intended  to 
bear.  We  are  saved  from  the  habits  of  equivo- 
cation and  casuistry  which  are  fostered  by 
attempts  to  explain  away,  minimise,  or  deny 
manifest  errors.  We  avoid  the  strategic 
mistake  of  defending  outworks  which  are 
indefensible.  We  relieve  the  minds  of  simple 
earnest  people  from  the  distress  of  feeling  the 
incompatibility  of  much  in  Scripture  with  what 
they  have   been  taught  of  its   inerrancy,   and 

45 


FOURTH   ARTICLE 

from  fears  suggested  by  verses,  such  as  the  1 6th 
of  the  last  chapter  of  St.  Mark's  Gospel,  which 
do  not  occur  in  the  oldest  Greek  manuscripts. 

If  then  we  are  free  to  judge  the  Scriptures 
themselves,  the  question  becomes  urgent, 
By  what  mental  faculties  are  we  able  to 
discriminate  between  what  is  essential  and 
authoritative  and  what  is  accidental  and  un- 
important ?  These  can  be  no  other  than  the 
conscience  and  the  reason  of  every  man. 
The  existence  of  the  one  faculty  is  as  certain 
as  that  of  the  other.  Conscience,  whose 
domain  is  the  moral  and  ethical,  not  only 
includes  but  transcends  reason,  just  as  our 
perception  of  musical  sounds  is  something 
more  than  hearing,  and  our  perception  of 
harmony  of  colour  is  something  more  than 
sight.  Without  its  assent,  dogmas,  which  are 
only  intellectual  propositions,  cannot  become 
truth.  Conscience  makes  that  to  be  convic- 
tion which  reason  accredits  as  knowledge.  It 
pronounces  languid  and  easy  acceptance  of 
statements,  however  much  their  authority  be 
vouched,  to  be  credulity  rather  than  faith. 
Conscience    or    spiritual    intuition    is    therefore 

the  essential  organ  for  the  discovery  of  truths 

46 


CONSCIENCE  AND  THE  SCRIPTURES 

which  are  Divine.  This  is  what  is  said  of  it 
in  the  volume  of  Old  Letters'.  "Intuition, 
not  argument,  is  the  ultimate  court  of  appeal 
which  judges  of  statements  claiming  to  be 
representations  of  spiritual  truth."  ..."  I  can 

understand    how     Mr.     M will    lose    his 

loving  Christianity  if  he  thinks  that  the  gospel 
of  salvation  is  to  be  apprehended  through  the 
cultivation  of  the  reasoning  powers.  Chris- 
tianity and  logic  are  as  far  apart  as  poetry 
and  arithmetic.  You  cannot  prove  the  heart- 
searching  truths  of  the  poet  by  arithmetic, 
although  indeed  the  true  poet  never  makes  a 
statement  that  can  be  disproved  by  arithmetical 
rules.  .  .  .  What  you  call  intuition  is  sometimes 
called    inspiration,     conscience,     the    verifying 

faculty;    by    Mr.    M it   is   called    'healthy 

instinct';  by  St.  Paul  it  is  called  'revelation.' 
The  grand  idea  to  be  kept  in  view  is  that  a 
man's  real  belief  can  be  founded  on  nothing 
else  than  the  power  of  discerning  truth  which 
God  has  implanted  in  his  being — in  other 
words,  that  faith  is  the  gift  of  God.  .  .  .  Our 
acknowledgment  of  spiritual  truth,  as  of  all 
other  truth,  must  result  not  from  an  intellectual 
recognition  of  the  source  of  its  authority,   but 

47 


FOURTH   ARTICLE 

from  the  Divine  power  which  it  has  in  pro- 
ducing conviction.  ...  If  the  Scriptures  fail 
to  convince  our  reason  of  the  rightness  of 
any  particular  doctrine,  they  cannot  be  said  in 
such  a  case  to  exercise  any  real  authority. 
We  may/indeed,  assent  to  the  doctrine  because 
of  the  general  credibility  of  Scripture,  but  we 
cannot  be  said  to  believe  it  in  any  proper 
sense  of  the  term.  We  shall  never,  I  think, 
arrive  at  a  right  understanding  of  the  Gospel 
of  Jesus  Christ  till  our  faith  is  purged  from 
every  element  of  human  authority  ;  so  that  it 
shall  rest  in  no  respect  on  the  wisdom  of 
men,  but  wholly  on  the  power  of  God.  ...  I 
think  that  we  should  deal  with  Scripture,  not 
as  an  infallible  declaration,  but  rather  as  the 
testimony  of  a  credible  witness,  like  John 
the  Baptist,  of  whom  it  was  said  '  he  was  not 
that  Light,  but  was  sent  to  bear  witness  of 
that  Light.'  ...  I  cannot  agree  with  you  in 
saying  that  the  Bible  is  the  only  guide  to 
God.  I  should  rather  say  that  God's  own 
Spirit  is  the  only  sure  guide.  Without  God's 
Spirit  the  Bible  is  no  real  guide  at  all  ;  and 
if  God's  Spirit  is  the  true  guide,  we  must  not 

limit  the  means  He  may  choose  to  bring  man 

48 


IBIU^ 


OF  THE  \ 

£'UNIV£RSITY 
HOLY  SPIRIT  OUR  ONLY  GUIDE 

to  Himself.  .  .  .  Bear  in  mind  that  conscience, 
not  will,  is  the  eye  of  faith,  the  organ  of 
moral  perception.  .  .  .  We  believe,  not  in 
virtue  of  the  credibility  of  the  channel  through 
which  the  revelation  is  presented,  but  in 
virtue  of  the  inherent  power  of  the  revelation 
to  compel  our  assent." 

But  it  may  be  said  that  the  operation  of 
this  faculty  of  conscience  or  spiritual  intuition 
is  not  always  certain,  nor  can  it  be  in  every 
case  vindicated.  That  conscience  may  go 
wrong  and  become  the  excuse  for  persecution 
and  tyranny  is  no  more  proof  that  it  is 
unreliable  than  that  illogical  deductions  prove 
reason  to  be  unreliable.  Reason,  when  normal 
and  sane,  cannot  resist  a  geometric  demonstra- 
tion or  a  perfect  syllogism  ;  so  also  conscience, 
if  we  honestly  listen  to  its  voice,  will  pronounce 
rightly  in  every  case  of  doubtful  morality. 
It  may  also  be  asked,  do  we  not  constantly 
depend  upon  authority  in  the  ordinary  conduct 
of  our  lives,  and  why  not  therefore  in  the 
supreme  concerns  of  religion  ?  The  answer 
is  that  we  do  not  accept  authority,  even  in 
little  matters,  if  it  be  doubtful ;  and,  if  doubtful, 
we    do    examine,    or,    failing   to    examine,    we 

D  49 


FOURTH   ARTICLE 

suffer  by  our  negligence.  And,  how  much 
more,  then,  is  it  our  duty  to  assure  ourselves 
of  the  credentials  of  authority  in  those  greatest 
matters  affecting  our  eternal  interests.  I  am 
disposed  to  think  that  undue  deference  to  the 
authority  of  great  names  has  done  much 
mischief  in  repressing  originality  in  the  pro- 
ducts of  Art.  The  poet  has  truly  said,  "  My 
mind  to  me  a  kingdom  is."  The  submission 
of  it  to  any  other,  however  it  may  have  the 
look  of  humility,  is  too  often  a  base  abdication. 
The  Anglo-Saxon  race  has  become  great 
because  of  its  high  ideal  of  personal  liberty. 
The  glory  of  Protestantism  is  the  assertion  of 
the  right  of  private  judgment. 

I  have  adduced  proofs  of  the  errors,  con- 
tradictions, and  doubtful  texts  of  the  Bible 
for  no  other  reason  than  to  sustain  my 
contention  that  the  doctrine  of  its  infallibility 
is  no  longer  tenable.  Nevertheless,  I  hope 
to  be  able  to  show  that,  instead  of  disparaging 
the  Bible,  I  am  really  vindicating  its  true 
nature,  and  placing  it  on  a  higher  platform 
and  in  a  more  serene  atmosphere.  No  man 
desires  to  be  praised  for  what  he  does  not 
deserve,  and  no  authors  ask  that  to  be  attri- 

50 


DEDUCTIONS   FROM    ERRANCY 

buted  to  them  which  they  have  never  claimed. 
The  writers  of  the  Bible  would,  I  believe,  be 
themselves  the  first  to  disclaim  infallibility.  If 
then  we  regard  as  proved  that  the  Scriptures 
are  errant,  we  must  accept  all  the  necessary 
deductions  from  the  fact.  Of  these  let  me 
mention  three,  If  inaccuracies  occur  in  some 
parts,  it  follows  that  they  may  occur  in  other 
parts.  If  a  single  interpolation  be  discovered, 
it  is  no  longer  certain  that  there  may  not  be 
many  others.  And  again,  God  cannot  be  the 
author  of  the  Scriptures  in  any  literal  sense, 
because  He  cannot  be  charged  with  error  or 
untruth.  Have  the  Scriptures  then  ceased  to 
be  the  Word  of  God  and  to  be  without 
authority  ?  And,  if  inspired,  what  is  meant 
by  their  inspiration?  In  answering  such  ques- 
tions, we  are  driven  back  to  study  anew  their 
origin,  purpose,  and  character. 

In  the  first  place,  it  must  be  said  that 
God's  revelation  of  Himself  is  necessarily  by 
facts — the  facts  being  those  discoverable  in 
His  works  of  creation  and  those  of  history, 
more  particularly  the  facts  of  the  life  and 
death  of  Jesus  Christ.  Of  the  latter,  the 
Bible  is  the  record  only,  not  the  facts  them- 

5i 


FOURTH   ARTICLE 

selves.  Further,  a  little  consideration  will 
show  that  words  by  which  alone  the  know- 
ledge of  facts  can  be  conveyed  to  us  are  a 
fallible  medium.  For  they  are  mobile  ;  they 
vary  and  shift  in  their  meaning.  What  a 
word  represented  centuries  ago  may  to-day 
convey  a  different  and  even  contrary  meaning 
to  that  in  the  mind  of  the  original  user  of 
it.  God,  therefore,  could  not  Himself  use  the 
imperfect  instrument  of  written  language. 
Even  if  He  wrote  with  an  iron  pen  on 
tables  of  stone,  and  in  every  human  dialect, 
men  would  misapprehend  and  wrest  the  in- 
tended truth.  Worse  than  that,  if  we  had 
explicit  Divine  documents  of  any  sort  they 
would  become  idols,  interposing  between  us 
and  God.  Mr.  Mirrlees  says,  "It  is  not  my 
belief  that  the  Spirit  of  God  was  unable  to 
find  a  perfect  letter.  What  I  believe  is 
that,  in  the  exercise  of  perfect  wisdom, 
the  treasure  was  put  in  an  earthen  vessel 
for  the  very  purpose  that  men  might  not 
give  to  a  creature  the  reverence  due  only 
to  the  Creator.  When  we  see  how  the 
Scriptures,  even  in  their  present  imperfect 
form,   are  worshipped  with  a  sort  of  idolatry 

52 


ERRANCY    INEVITABLE 

by  multitudes  of  truly  devout  souls,  we  can 
readily  understand  how  much  more  irre- 
sistible the  temptation  to  such  idolatry 
would  have  been  if  the  Scriptures,  in 
their  outward  form,  had  possessed  absolute 
perfection."  My  own  conviction  is  that  we 
have  in  the  Scriptures  the  very  best  means 
of  God's  communication  to  mankind  of  the 
knowledge  of  Himself,  and  of  the  duty  He 
requires.  By  using  many  minds,  in  many 
successive  ages,  truth  is  presented  on  many 
sides,  adapted  to  the  varieties  of  human 
capacities,  and  accommodated  to  the  con- 
ditions of  men's  attainments  at  every  stage 
of  these  attainments.  It  may  even  be  said 
that  our  vision  of  truth  is,  in  some  sense, 
stereoscopic,  by  which  two  or  more  views, 
really  different,  coalesce  into  one  rounded 
whole.  So  far  as  inaccuracies  occur  in 
respect  of  physical,  historical,  or  arithmetical 
facts,  they  are  attributable  to  the  writers 
and  the  state  of  knowledge  of  their  age, 
not  to  God.  The  correction  of  these  errors, 
or  the  premature  disclosure  of  scientific  know- 
ledge, would  have  caused  distrust  in  minds 
unprepared  for  such  correction  and  disclosure, 

53 


FOURTH   ARTICLE 

and  so  have  weakened  the  credibility  of  the 
spiritual  truths  presented.  This  consideration 
explains  to  me  Christ's  acquiescence  in  many- 
current  popular  beliefs,  and  absolves  me  from 
the  obligation  to  accept  as  literal  fact  what 
is  said  of  demoniacal  possessions  and  the 
like. 

But  the  Bible  is  said  to  be  inspired. 
There  is  no  such  statement  in  the  Bible 
itself.  All  it  affirms  is  that  "  inspired  writings 
are  the  gift  of  God."  If  then,  the  Bible 
be  these  inspired  writings,  what  are  we  to 
understand  by  inspiration?  It  cannot  be  that 
the  authors  of  them  were  mere  submissive, 
unconscious  media  of  thoughts  and  words 
suggested  to  them.  Was  it  then  something 
more  than  the  impulse  which  compels  the 
poet  to  sing,  the  inventor  to  contrive,  the 
musician  to  embody  his  ideas  in  melodious 
forms?  On  such  grounds  alone  no  doubt 
much  may  be  explained.  The  prophets  of 
the  Old  Testament,  glowing  with  feelings 
of  hatred  of  falsehood,  impiety,  oppressions, 
and  crimes,  or  fired  with  the  assurance  that 
beyond  these  present  evils  there  lay  eras  of 
blessing  for  their  own  country  and  the  whole 

54 


THE   INSPIRATION  OF  THE   BIBLE 

human  race, — used  language  which,  in  their 
confidence  of  its  approval  by  God,  they  felt 
justified  in  declaring  to  be  His  actual  voice — 
"  Thus  saith  the  Lord."  Every  heart  which 
shares  the  same  emotions  can  and  does 
respond  with  an  unfaltering  amen.  The  men 
who  wrote  the  New  Testament  had  been 
in  direct  contact  with  Christ,  or,  at  least, 
with  Christ's  immediate  disciples.  Their  vivid 
impressions  of  so  great,  so  attractive,  so 
phenomenal  a  personality  must  have  aroused 
enthusiasm.  Inspirations  of  that  kind  might 
need  no  higher  explanation  than  the  exci- 
tation of  feelings  of  love,  veneration,  and 
gratitude.  But  we  have  reason  to  believe 
that  it  is  more  than  this.  For  we  have  still 
to  account  for  mysterious  influences  which 
men  in  all  times  have  attributed  to  the 
presence  in  their  souls  of  the  Divine  Spirit. 
We  can  speculate  with  some  measure  of 
safety  on  the  action  of  a  faculty  of  con- 
science or  intuition,  because  we  can  appeal 
to  it  as  innate  and  universally  acknowledged; 
but,  if  we  go  beyond  this,  we  enter  a  region 
where  reason  cannot  have  the  same  veri- 
fication.     Nevertheless,   there  are  experiences 

55 


FOURTH    ARTICLE 

in  the  consciousness  of  many  men — flashes 
of  insight,  strange  stirrings  of  emotion — 
which  they  could  only  refer  to  some  source 
outside  their  own  minds.  The  testimony  of 
such  men  seems  sufficient  to  warrant  the 
belief  in  special  intimations  being  conveyed 
to  specially  receptive  minds.  This,  I  think, 
is  made  credible  by  analogies  in  the  natural 
world.  Some  breeds  of  animals  are  endowed 
with  senses  so  abnormal  in  their  strength — 
the  bloodhound  with  scent,  the  vulture  with 
vision — as  to  appear  to  us  supernatural. 
What  is  animal  instinct :  those  impulses  by 
which  birds  build  their  nests,  sit  patiently  on 
their  eggs,  migrate  from  one  latitude  to 
another?  Men  of  science  may  talk  of 
"natural  selection  "  and  "intelligent  adjustment," 
and  this,  after  all,  is  very  much  like  affixing 
a  label  and  calling  it  knowledge,  but  no 
explanation  is  satisfactory  to  my  mind  which 
ignores  the  immanence  of  the  Divine  Upholder. 
There  is  therefore  nothing  unreasonable  in 
expecting  that  certain  races  of  men  would  be 
endowed  with  special  qualities.  This  was 
eminently  the  case  with  the  Jews,  who,  just 
as  the  Greeks  excelled   in  the  domain  of  art 

56 


ERRORS   DO   NOT   INVALIDATE 

and  philosophy,  and  the  Romans  in  that  of 
law  and  government,  were  possessed  with 
exceptional  powers  of  spiritual  perception. 
These  analogies  also  afford  the  presumption 
that  there  have  always  been  men  qualified 
to  be  recipients  of  Divine  communications, 
and  that,  even  now,  the  pages  of  the  Bible 
may  be  made  to  shine  with  Divine  illumi- 
nation. 

The  exigency  of  my  argument  has  made 
it  necessary  to  give  prominence  to  the  con- 
tradictions and  errors  which  are  certainly 
found  in  the  Bible.  But  let  us  keep  this  in 
mind,  that  inaccuracies  in  the  records  of  the 
events  do  not  invalidate  the  substantial  truth 
of  the  events  themselves.  If  they  did,  there 
is  little  history  we  could  believe.  We  have 
no  doubt  that  the  Norman  Conquest  of 
England,  the  defeat  of  the  Spanish  Armada, 
the  French  Revolution,  have  all  occurred, 
although  the  accounts  of  them  differ.  Many 
of  the  alleged  incidents  of  so  recent  an 
event  as  the  battle  of  Waterloo  are  still 
subjects  of  dispute.  In  the  same  way,  the 
great  outstanding  facts  of  New  Testament 
history  are  not   disturbed   by  discrepancies   in 

57 


FOURTH   ARTICLE 

the  details  of  the  narratives.  To  attach 
undue  importance  to  these  discrepancies  has 
the  effect  of  creating  a  false  perspective. 
The  most  glorious  landscape  may  be  momen- 
tarily concealed  by  holding  up  some  petty 
object  close  to  the  eyes.  So  may  the 
grandeur  of  the  Scriptures  be  obscured.  I 
shall  not  attempt  their  eulogy.  Let  me 
quote  briefly  from  the  writings  of  other  men. 
Ruskin  says,  "  The  Bible  contains  plain 
teaching  for  men  of  every  rank  of  soul  and 
state  of  life,  which,  so  far  as  they  honestly 
and  implicitly  obey,  they  will  be  happy  and 
innocent  to  the  utmost  powers  of  their  nature, 
and  capable  of  victory  over  all  adversities, 
whether  of  temptation  or  pain."  Sir  William 
Jones,  the  great  oriental  scholar,  says,  "  The 
Bible  contains  more  true  sublimity,  more 
exquisite  beauty,  more  pure  morality,  more 
important  history  and  finer  strains  of  poetry 
and  eloquence  than  can  be  collected  from 
all  other  books  in  whatever  age  or  language 
they  have  been  written."  Whatever  may  be 
thought  of  these  estimates,  it  remains  for 
ever  true,  that,  in  respect  to  its  subject,  the 
Bible  stands  supreme  over  all  literatures.      It 

58 


THE  BIBLE  TRANSCENDENTLY  GREAT 

is,  in  the  words  of  Sir  Walter  Scott,  "  the 
Book."  The  very  negligence  of  details  in 
the  narratives,  and,  more  particularly  in  the 
biographies  of  Jesus,  gives  it  an  air  of 
artlessness,  candour,  and  truth.  It  might 
even  be  said  that,  as  the  foibles  of  a  friend, 
by  which  we  feel  that  he  shares  our  common 
frailty,  makes  him  all  the  more  dear  to  us, 
so  the  Bible  becomes  the  more  real  and 
familiar  by  the  slight  blemishes  we  discover 
due  to  its  necessarily  human  elements.  When 
I  compare  the  writings  of  the  Old  Testament 
with  the  mythologies,  the  poetry  and  philo- 
sophy of  Greece  and  Rome,  the  superiority 
of  the  Holy  Scriptures  in  respect  to  spiritual 
insight  is  nothing  short  of  marvellous. 
Whence  came  the  purity  of  their  ethics ; 
whence  the  conception  of  one  Divine  Being 
regarding  His  creatures  with  pity  as  a 
father  his  children  ;  whence  the  consciousness 
of  sin ;  whence,  with  so  little  clear  hope  of 
immortality,  the  ability  to  trust  in  a  God  so 
dimly  apprehended?  I  can  find  no  explan- 
ation but  in  the  reality  of  some  special 
supernatural  inspirations.  When  I  think 
how  the  portrait  of  Christ   has    in   the    New 

59 


FOURTH   ARTICLE 

Testament  been  presented  so  as  to  fill  the 
minds  of  the  greatest  thinkers  in  all  past  years 
and  never  more  than  in  our  own  time ;  when 
I  consider  the  absence  from  them  of  essential 
errors,  their  silence  and  reserve,  their  avoid- 
ance of  extravagant  speculative  excursions,  I 
feel  persuaded  that  the  Scriptures,  explain 
it  how  we  may,  were  written  under  some 
guiding  and  restraining  influence  which  can 
only  be  attributed  to  the  Holy  Spirit  of  God. 
" Above  all,"  says  Archbishop  Leighton,  "still 
cling  to  the  incomparable  spring  of  light  and 
Divine  comfort,  the  Holy  Scriptures,  even  in 
despite  of  all  doubts  concerning  them." 


60 


FIFTH    AND   SEVENTH    ARTICLES 

The    Fifth    Article    affirms    God    to    be    the 

Sovereign   Disposer  of  the  lives  of  men,   the 

Seventh  affirms  that  their  wills  are  free.     The 

former  is  no  more  than  the  statement  of  a  fact 

of  which   each   one  of  us  is  the   instance,  the 

latter  is  no  more  than  the  statement  of  a  fact  of 

which   each   one   of   us   is   certainly   conscious. 

We  are  male  or  female,  natives  of  one  country 

and  not  of  another.     Over  such  conditions  in 

our  destiny  we  have  had  no  control  whatever. 

And    still    more    important    to    happiness   and 

welfare,    our   endowments   of  body    and    mind 

differ.     We  may  be  born  of  virtuous  ancestry, 

or    be    the    offspring    of    vicious   parents ;    our 

environments  may  have  been  those  of  a  happy 

home,  or  those  of  a  city  slum.     But  it  does  not 

follow  that  favouring  circumstances  always  tend 

61 


FIFTH    AND   SEVENTH   ARTICLES 

to  good,  and  adverse  circumstances  to  evil. 
As  a  matter  of  common  observation,  it  is  often 
otherwise.  The  publicans  and  sinners,  whose 
case  seems  desperate,  we  are  told  can  repent 
and  enter  the  kingdom  of  heaven.  Of  Judas 
Iscariot,  around  whom  were  the  highest  influ- 
ences for  good,  Christ  could  say  in  those 
saddest  of  words,  "It  were  better  for  that  man 
that  he  had  never  been  born."  For  all  of  us 
there  is  an  area  within  which  we  have  room 
for  choice.  The  respectable  man,  as  Judas 
undoubtedly  was,  may  in  the  end  choose  the 
evil ;  the  once  depraved  man,  as  the  publican 
was  regarded,  may  in  the  end  choose  the  good. 
This  fact  of  free  will  is  plainly  recognised 
throughout  the  Scriptures.  We  are  invited  to 
ask,  that  we  may  receive,  and  we  cannot  think 
of  God  as  using  the  language  of  irony  and 
insult  in  inviting  us  to  do  that  which  we 
are  powerless  to  do.  Christ  is  said  to  "stand 
at  the  door  and  knock."  His  entering  de- 
pends  upon  our  opening.  He  "  would  have 
gathered  His  countrymen,  as  a  hen  gathers  her 
chickens,  but  they  would  not."  The  theory  of 
man's  impotence  of  will,  and  that  he  is  incapable 

of  movement  towards   God,  seems  to  rest  on 

62 


MAN'S   FREEDOM    OF   WILL 

the  commendable  desire  to  give  God  all  the 
glory  of  man's  salvation  ;  but  it  is  not  easy  to 
see  how  we  can  rob  God  of  any  of  that  glory 
by  attributing  to  man  the  simple  powers  of 
asking  and  receiving.  On  the  other  hand,  the 
nullification  of  man's  will  makes  him  an  auto- 
maton, and  deprives  God  of  the  glory  of  the 
creation  of  a  being  made  in  His  own  image, 
capable  of  will.  Against  a  fatalism  which 
soothes  the  conscience  to  sleep,  it  cannot  be 
too  much  insisted  that  the  will  of  man  is  free. 
There  is  no  barrier  outside  himself  to  his  using 
it  rightly  or  wrongly.  Conscience  is  sounding 
notes  of  alarm  within  the  breast  of  every  man, 
and  if  he  feels  that  he  is  drifting  downwards  to 
an  abyss,  he  is  still  able  to  cry  for  help.  How 
could  God's  willingness  to  give  that  help  be 
more  strongly  expressed  than  in  His  assurance 
that  His  love  to  men  surpasses  our  love  to  our 
children.  I  believe  in  a  predestination  which 
determines  the  general  issues  of  the  scheme  of 
man's  creation,  and  of  the  conditions  which 
surround  the  birth  of  all  creatures,  but  I  do  not 
believe  in  a  particular  flat  or  sentence  which 
decrees  the  fate  of  each  one  of  them.  An 
eminent    American    clergyman,    whom    I   have 

63 


FIFTH   AND    SEVENTH   ARTICLES 

had  the  pleasure  of  meeting — the  Rev.  Dr. 
Van-Dyke,  of  Princeton  University — expresses 
his  opinion  in  these  strong  words,  "  Nothing 
has  been  more  effective  in  begetting  and  in- 
creasing doubts  than  the  idea  that  Christian 
doctrine  required  us  to  believe  that  all  events, 
good  and  evil,  were  foreordained  by  God. 
There  is  no  such  idea  in  the  mind  of  Christ. 
On  the  contrary,  He  is  the  Great  Liberator  of 
men  from  the  bondage  of  fatalism,  and  His 
invitation  to  all  the  weary  and  heavy  laden  to 
come  unto  Him  is  a  Divine  assurance  that 
whosoever  will  may  have  eternal  life."  He 
adds,  "  After  years  of  doubt  and  inward  con- 
flict, I  have  arrived  at  great  peace  and  comfort 
in  the  unreserved  acceptance  of  these  teachings 
of  Jesus.  I  do  not  believe  that  all  things  that 
happen  are  determined  beforehand."  Thinking 
and  speaking  as  a  man,  I  dare  to  say  that  I 
cannot  see  how  God  could  have  any  interest 
in  His  own  work  of  creation — and  the  work 
of  creation  is  still  in  process — if  every  event 
was  fixed  and  foreknown  with  the  mechanical 
rigidity  of  irresistible  immutable  cause  and 
effect.  I  can  rather  think  of  God  as  watching 
with    solicitude  the  movement  of  every   indi- 

64 


MAN'S   FREEDOM    OF   WILL 

vidual  soul  as  it  hovers  undecided  between  the 

allurements  of  evil  and  the  incitements  to  good. 

If  it  were  otherwise,  and  all  choice  known  and 

settled,  why  need  the  angels  in  heaven  rejoice 

over  one  sinner  that  repenteth  ?  and  how  much 

is    their    sympathy    enforced    by    its    singular 

object,  the  one  sinner.     While  asserting  that 

there  are  contingencies  in  the  lives  of  all  men 

within  which  their  wills  are  free  to  operate,   I 

do    not   wish    to   suggest  that    God   does    not 

overrule  the  actions  of  men   and  make   them 

subservient    to    His   own    purposes.     But    He 

does  so  without  encroaching  on  their  freedom 

of  will.      Indeed,   it  may    be    said  that   God's 

will  is  the  safeguard  and  guarantee  of  man's. 

This  has  been  well  illustrated  by  the  analogy 

of  a  game  of  chess,  which  has  laws  fixing  the 

powers,  movements,  and  value  of  each  piece. 

Within  these  laws  the  players  act  freely.      Yet 

the    master   player    can    always    win,   however 

free  be  the  play  of  his  weak  opponent.     Thus 

similarly  God's  laws  in  the  universe  are  fixed, 

and,    because    fixed   and    known    to    be   fixed, 

man  is  able  to  make  them  the  instruments  of 

his   free   agency.      God,    whose    knowledge    is 

absolute,    can    still,    like    the    master    player? 
e  65 


FIFTH   AND    SEVENTH   ARTICLES 

control  all  the  issues  of  man's  will  without 
interfering  with  the  will  itself.  That  mankind 
have  been  left,  as  I  have  said  in  my  notes 
on  natural  theology,  to  work  out  their  own 
salvation  on  the  lines  of  material  progress 
affords  the  presumption  that,  equally  on  the 
lines  of  spiritual  progress,  we  must  work  out 
our  own  salvation  ;  that  just  as  we  painfully 
acquire  the  knowledge  by  which  we  escape 
the  evils  of  disease,  of  ignorance,  of  political 
disorder  and  the  like,  so  must  we  strive  to 
escape  the  evils  of  sin,  accepting  or  rejecting 
the  offers  of  pardon  for  its  guilt  and  of  help 
to  overcome  its  power  which  are  addressed 
to  our  reason  and  conscience.  "We  must 
agonise  to  enter  the  narrow  door/' 


66 


SIXTH   ARTICLE 

The  future  judgment  of  all  men  and  their 
eternal  fate  is  the  subject  of  the  Sixth  Article. 
Towards  this  perplexing  question,  saddening 
and  even  appalling  from  the  orthodox  point 
of  view,  my  attitude  has  been  this — when  we 
find  in  the  Scriptures  two  different  and  con- 
flicting series  of  statements,  I  feel  perfectly 
at  liberty  to  choose  between  them.  One  series 
relating  to  this  subject  points  to  the  infliction 
of  eternally  continuous  and  irremediable  woe, 
the  other  to  an  adjustment  of  punishment  to 
the  degree  of  unrepented  sin  or  transgression. 
Punishment  which  is  eternal  in  duration  cannot 
be  an  adjustment.  Therefore  I  place  my  belief 
on  those  passages  of  the  Bible  which  affirm 
an  adjustment — graduation  of  punishment  to 
the   offence.     According   to    St.    Luke,   Christ 

67 


SIXTH   ARTICLE 

has  said  that  "he  who  knew  his  Lord's  will 
and  did  it  not  shall  be  beaten  with  many 
stripes,  and  he  that  knew  it  not  with  few 
stripes."  St.  Paul  in  the  Epistle  to  the 
Romans  says,  "  that  every  man  shall  be  judged 
according  to  that  he  hath  done,  whether  it  be 
good  or  evil."  These  representations  find 
an  answering  assent  from  reason  and  con- 
science :  all  others  which  predicate,  or  appear 
to  predicate,  eternity  of  torture  are  instinctively 
rejected  as  inconsistent  with  any  true  idea  of 
our  Creator  as  a  Heavenly  Father.  In  the 
right  I  claim  to  judge  the  New  Testament 
itself,  I  feel  compelled  to  say  that  any  other 
words  attributed  to  Christ  which  seem  to  imply 
unending  misery  were  not  spoken  exactly  as 
they  are  reported.  The  awful  words,  "  Depart 
from  me,  ye  cursed,  into  the  eternal  fire  which 
is  prepared  for  the  Devil  and  his  angels ; " 
11  These  shall  go  into  eternal  punishment,"  are 
written  in  the  25th  chapter  of  St.  Matthew. 
In  the  preceding  chapter  it  is  recorded  that 
Christ  declared  that  "  this  generation  [the 
generation  evidently  He  was  then  addressing 
and    no   other]    shall    not    pass    away   till    all 

these  things  [viz,  :    His  coming  in  the  clouds 

68 


FUTURE   JUDGMENT 

of  heaven  with  power  and  great  glory]  be 
accomplished."  If  this  be  a  prediction  which 
has  not  been  fulfilled,  and  never  can  now 
be  fulfilled,  it  proves  that  St.  Matthew  mis- 
understood what  was  actually  said  of  a  second 
coming,  and  proves  also  that  he  may  have 
equally  misunderstood  what  was  said  of  the 
fate  of  the  wicked.  For  myself,  I  see  no 
escape  from  this  dilemma  ;  these  passages  are 
either  literally  true  which  does  violence  to 
conscience  ;  or,  their  accuracy,  as  reported,  is 
so  doubtful  as  in  no  way  to  bind  our  beliefs. 
But  by  our  acceptance  of  the  latter  alternative 
we  do  not  annul  the  authority  of  the  Scriptures. 
We  must  collate  and  catch  the  spirit  of  their 
entire  contents.  We  must  rest  our  faith  upon 
their  revelation  as  a  whole.  Above  all,  we 
may  attain  to  the  assurance  that  God  is 
righteous,  holy,  and  good  :  that  He  is  our 
Father,  in  whose  love  we  may  have  perfect 
confidence.  If  we  have  this  confidence,  our 
eternal  future  need  not  cause  us  either  anxiety 
or  dismay.  Even  should  it  be  partly  dis- 
ciplinary or  punitive,  we  can  still  say  with 
heartfelt  acquiescence,  then  it  must  be  the  best 
for  us.      If  this   be  valid   reasoning,   it  shows 

69 


SIXTH   ARTICLE 

the  absurdity  of  prayers  and  masses  for  the 
dead  :  for  why  should  we  wish  to  shorten  the 
remedial  duration  and  rigour  of  a  purgatory, 
if  there  be  such  a  place  ? 


70 


EIGHTH    ARTICLE 

In  my  first  draft  of  this  most  difficult 
proposition,  I  had  written  "  we  apprehend 
Christ  to  be  Divine,"  but  I  soon  came  to  see 
that  this  term  Divine  is  too  indefinite,  and  that 
we  must  choose  between  affirming  Christ  to 
be  God  incarnate  or  only  a  God-like  or  God- 
inspired  man. 

Many  ancient  religions  have  supposed  an 
incarnation.  In  itself  it  is  neither  impossible 
nor  incredible  that  God,  the  One  and  Eternal 
Being,  should  decree  to  come  Himself  among 
His  human  creatures  in  order  to  teach  them 
necessary  truths,  and  rescue  them  from  evils 
which  threatened  their  destruction.  Such  an 
advent,  if  it  actually  occurred,  must  have  been 
in  some  way  extraordinary,  striking,  and  ab- 
normal.    These  conditions  seem  to  have  been 

71 


EIGHTH   ARTICLE 

fulfilled  in  the  life  of  Christ,  who,  instead 
of  being  an  apparition  of  material  grandeur, 
glory,  power,  and  magnificence,  came  with  the 
totally  different  transcendence  of  moral  great- 
ness— greatness  in  the  height  of  its  benignity 
of  purpose,  greatness  in  the  depth  of  its 
submission  to  poverty,  obloquy,  suffering,  and 
death.  If  such  an  incarnation  as  this  be  true 
it  presents  God  in  an  absolutely  new  and 
otherwise  impossible  light — the  light  which 
comes  from  deeds  done  by  Him  for  man,  and 
not  from  mere  assurances  of  His  good  will 
to  man.  Further,  whatever  potency  or  value 
may  lie  in  these  deeds  as  an  atonement  or 
reconcilement  (call  the  effects  of  them  by 
whatever  name  you  will),  the  doing  of  them 
by  God  Himself,  and  not  by  any  creature, 
however  exalted,  is  infinitely  enhanced.  Such 
Divine  procedure  would  afford  an  amazing 
illustration  of  the  truth  which  is  now  gradually 
gaining  lodgment  in  men's  minds  that  "force  is 
no  remedy  "  ;  while  its  own  fitness  as  a  remedy 
is  corroborated  by  the  experience  of  many 
a  parent,  who  finds  that  the  most  effective 
way  to  deal   with  wickedness  in  a  child  is  to 

show  the  child  how  real  is  the  suffering  that 

72 


THE   DIVINITY  OF   CHRIST 

wickedness    inflicts   on    the    father   or   mother 
who  loves  it  the  most. 

But  here  it  will  be  asked,  What  meaning  are 
we  to  attach  to  the  word  incarnation  ?  Any 
attempt  at  definition  brings  us  at  once  to  the 
borders  of  a  region  into  which  science  has 
scarcely  advanced  a  step.  What  is  spirit?  Is 
it  the  same  as  soul,  that  principle  of  what  we 
call  life  and  is  transmissible  from  parent  to 
child  ?  of  is  it  something  different  and  super- 
added ?  The  material  body  grows,  decays, 
and  dissolves.  Is  spirit  thus  subject  to  change 
and  destruction  ?  We  know  that  our  spirits, 
whatever  they  be,  are  something  other  than 
the  Spirit  of  God  ;  for  while  in  one  sense  we 
are  within  the  Divine  nature  (for  in  God  we 
live  and  move  and  have  our  being),  in  another 
and  deeper  sense  we  are  outside  the  Divine 
nature,  because  we  are  certainly  conscious  that 
we  have  a  personality  which  can  be,  and 
actually  is,  separate  from,  estranged,  and  even 
hostile  to  God.  Of  the  connection  of  our 
Spirit  with  our  body,  or  of  its  origin  from  a 
Creator,  we  are  profoundly  ignorant ;  but 
assuming  the  existence  of  spirits  as  distinct 
from  matter,  it  is,  to  say  the  least,  not  incon- 

73 


EIGHTH   ARTICLE 

ceivable  that  the  Spirit  of  God,  either  separate 
or  in  union  with  the  spirit  of  man,  could,  and 
really  did,  enter  a  human  body  in  so  true  and 
complete  a  degree  as  to  justify  the  language  of 
St.  Paul  when  he  spoke  of  Jesus  as  the  man 
"  in  whom  dwelt  all  the  fulness  of  the  Godhead 
bodily."  But  if  this  became  fact,  how  are 
we  to  think  of  the  person  of  Jesus  Christ  ? 
I  know  that  to  many  minds  it  appears  a 
monstrous  proposition  to  affirm  that'  Christ  is 
God,  the  Creator  of  the  universe  of  which  our 
earth,  a  star  among  other  stars,  is  relatively  no 
greater  than  a  grain  of  sand  on  the  sea-shore. 
But  with  the  thought  of  the  immeasurably 
vast  we  must  carry  in  our  minds  the  thought 
of  the  immeasurably  minute.  If,  as  we  are 
told,  "the  very  hairs  of  our  head  are  all 
numbered,"  we  are  each  of  us  the  objects  of 
Divine  knowledge  irrespective  of  comparisons 
of  magnitude.  What  is  immensity  to  an  all- 
comprehending  God  ?  He  may  determine  that 
there  shall  be  no  blot  on  all  His  fair  universe, 
however  small  that  blot  may  appear  and 
however  remote  be  the  corner  in  which  it 
occurs.  Other  worlds  are  doubtless  inhabited, 
or    being    prepared    for    habitation,    for    their 

74 


THE   DIVINITY   OF   CHRIST 

existence  without  purpose  or  use  is  inconceiv- 
able. God,  for  anything  we  know,  may,  at 
due  seasons,  visit  all  of  them  in  some  specific, 
recognisable,  personal  way.  The  question  of 
the  reasonableness  of  the  statement  that  He 
had  so  visited  this  world  is  the  only  one  we 
need  ask  ourselves.  The  difficulty  as  to  the 
Godhead  of  Christ  may  arise  from  uncon- 
sciously predicating  of  the  human  body  of  Jesus 
that  which  is  only  predicable  of  the  infinite  and 
eternal  Spirit  which  was  within  that  body. 
Christ,  as  the  Son  of  man,  was,  in  respect  to 
His  material  form,  non-existent  before  His 
birth,  and  so  far  a  creature  :  Christ  as  the  Son 
of  God  eternally  existent  was,  in  respect  to  the 
Divine  Spirit  which  filled  that  material  form, 
one  with  God.  Language  fails  in  a  theme  so 
transcendent.  To  say  that  Christ  was  one 
with  God  might  mean  no  more  than  complete 
accord  of  character  and  purpose  ;  but  oneness 
has  also  the  deeper  meaning  of  part  (defined  in 
one  of  our  Dictionaries  to  be  "a  portion  or 
quantity  of  a  thing  not  separated  in  fact  but 
considered  or  mentioned  by  itself"),  and  one- 
ness in  this  sense  expresses  more  adequately 
that  identity  of  substance  and  being  which  is 

75 


EIGHTH   ARTICLE 

implied  in  the  conception  of  incarnation.  This 
subject  will  have  further  consideration  when  I 
come  to  examine  the  doctrine  of  the  Trinity. 

All  such  views  are,  however,  little  more 
than  presumption  and  speculation.  Have  we, 
then,  any  positive  ground  for  the  belief  that 
Christ,  by  general  consent  the  morally  greatest 
of  men,  the  Reformer  who  more  than  any  other 
has  influenced  and  is  still  influencing  the 
world,  is  an  embodiment  of  God  Himself? 
For  the  answer  we  are  wholly  dependent  on 
the  credibility  of  Christ's  own  testimony  regard- 
ing Himself  and  upon  the  authenticity  of  the 
Scriptures  themselves,  which  are  the  record  of 
that  testimony. 

In  the  discussion  of  the    Fourth   Article   I 

have  tried  to  state   the  nature  and  extent  of 

the  authority  of  these   Holy  Scriptures.      Let 

me   only  add   that,   while   recent   criticism   has 

been    saying,    and    is    still    saying,    much    that 

is  supposed  to  be  destructive,  the  results  of  it, 

so    far   as    my    understanding    of    them    goes, 

are  rather  conservative  and  assuring.     It  has 

placed     the    genuineness    of    the    documents 

beyond    dispute ;    it    has    fixed    approximately 

the  dates  of  their  composition  ;  and  has  settled, 

76 


THE   DIVINITY   OF   CHRIST 

in  nearly  every  case,  the  question  of  their 
authorship.  The  gain  has,  I  believe,  been  a 
clearer  grasp  of  the  truth  the  Scriptures  do 
contain,  and  the  loss  only  the  disturbance 
of  cherished  beliefs  which  had  in  them  an 
element  of  mistake.  The  gain  is  permanent — 
the  loss  transient.  The  authority  of  the  Book, 
in  the  sense  of  absolute  verbal  inerrancy,  has 
passed  away,  but  the  authority  of  the  Spirit  of 
God  in  revealing  its  essential  and  infallible  truth 
has  been  established.  The  literal  authority 
dies — the  spiritual  remains. 

Now,  when  we  take  a  broad  and  compre- 
hensive view  of  the  four  biographies  of  Christ, 
and  of  the  letters  written  by  His  immediate 
disciples,  there  emerges  a  large  clear  personality 
so  impressive  in  all  its  lineaments  as,  1  think, 
is  only  explicable  on  the  hypothesis  of  the 
incarnation — that  we  have  in  Christ  not  only 
a  true  man,  with  man's  capacity  of  suffering, 
and  (what  I  confess  is  more  difficult  to 
understand)  man's  comparative  limitation  of 
knowledge,  but  something  more  than  man ! 
What,  then,  is  Christ's  own  testimony  to  His 
Divinity  ?  The  discovery  of  it  to  His  disciples 
we  learn  was  only  gradual  and  consistent  with 

77 


EIGHTH   ARTICLE 

a  character  at  once  modest  and  humble, 
courageous  and  self-assured.  He  charged 
them  to  tell  no  man  that  He  was  the  Christ, 
thus,  as  on  other  occasions,  shunning  distasteful 
notoriety ;  but  when  "  the  pharisees  and  doctors 
of  the  law  were  sitting  by "  He  cured  the 
palsied  man,  and  fearlessly — blasphemously,  as 
they  believed — forgave  him  his  sins.  Finally, 
on  His  trial  before  Pilate,  when  He  was 
adjured  by  the  living  God  to  speak  plainly, 
He  accepted  the  designation  "Son  of  God" 
with  full  knowledge  of  the  meaning  attached 
to  the  title  by  His  accusers  and  of  the  penalty 
of  death  which  it  involved.  Throughout  the 
whole  of  His  career,  except  when  as  man  He 
was  expressing  dependence  on  His  heavenly 
Father,  Christ's  whole  attitude  to  the  men 
among  whom  He  mingled  was  an  assumption 
of  Divinity.  He  taught  morality  with  all  the 
air  of  sovereignty  and  independence  of  pre- 
cedent and  antecedent  authority.  He,  the 
simple  Syrian  peasant,  proclaimed  Himself 
the  founder  of  a  Kingdom  which  shall  be 
everlasting  and  universal.  He  declared 
Himself  to  be  the  sole  judge  of  all  men. 
He   not  only  claimed    to    be  sinless   Himself, 

78 


THE   DIVINITY   OF   CHRIST 

but  He  calmly  took  the  power  to  forgive  sin. 
In  saying  that  the  least  kind  deed  done  by 
one  man  to  another  is  done  to  Him,  He 
identified  Himself  with  humanity  as  its  federal 
head ;  in  offering  Himself  as  the  rest  for 
every  soul  that  labours  and  is  heavy  laden, 
He  implied  a  possession  of  infinite  plenitude 
of  grace ;  and  in  promising  that  where  two 
or  three  are  gathered  together  in  His  name, 
there  He  was  with  them,  He  asserted  omni- 
presence to  the  spirits  of  men  in  order  to 
dispense  that  grace.  He  held  up  a  standard 
of  perfection  without  the  slightest  hint  that 
He  Himself  needed  help  to  attain  to  it  or 
needed  pardon  for  transgressing  its  ideals. 
Such  language,  if  it  came  from  lips  which 
were  no  more  than  human,  is  astounding  in 
its  arrogance  and  in  the  sweep  of  its  exaction. 
There  are  writers  of  books,  such  as  Carlyle, 
Emerson,  and  Matthew  Arnold,  whose  tone 
of  dictation  and  of  the  superior  person  I  resent, 
but  their  pretensions  are  utter  feebleness  when 
placed  in  comparison  with  Christ's  demands 
of  our  personal  submission  and  devotion, 
superseding  even  the  ties  of  natural  affection. 
That   such    demands    and    such   self-assertion 

79 


EIGHTH   ARTICLE 

have  not  been  contemptuously  rejected,  but 
have  been  conceded  by  the  general  instincts 
of  men  in  all  ages,  is  itself  a  strong  proof 
that  Christ  is  not  only  man,   but  God. 

That  Christ's  claims  amounted  to  this,  and 
were  so  understood  by  His  contemporaries,  is 
made  evident  by  the  violence  of  the  anger  and 
opposition  of  His  enemies.  The  impression 
made  on  His  friends  is  shown  by  incidents 
such  as  Peter's  confession  and  that  recorded  in 
the  14th  chapter  of  Matthew,  where  it  is  said 
that  His  disciples  "worshipped  him,  saying, 
Of  a  truth  Thou  art  the  Son  of  God."  These 
incidents  and  Christ's  own  words,  to  which  I 
have  referred,  are  found  in  the  first  three 
Gospels.  The  fourth,  which  seems  to  be  less 
a  precise  narrative  than  a  treatise  to  show 
the  ethical  significance  of  the  life  of  Christ, 
contains  many  others,  from  the  testimony  of 
Nathaniel  at  its  beginning  to  that  of  doubt- 
ing Thomas  at  its  close.  Of  the  rest  of  New 
Testament  Scriptures  there  is  no  part  which 
bears  so  complete  a  stamp  of  authenticity  as 
the  letters  of  St.  Paul.  His  literary  style  is 
as  distinct  as  that  of  Thucydides  or  Tacitus, 

and  his  personality  is  more  warm  with  vitality 

80 


THE   DIVINITY   OF   CHRIST 

and  individual  character  than  any  other  author 
of  antiquity.  The  trustworthiness  and  com- 
petency of  such  testimony  cannot  be  impeached. 
Although  it  does  not  appear  that  he  ever  met 
our  Saviour  before  His  crucifixion,  Paul  had 
direct  personal  intercourse  with  the  chief 
Apostles.  "With  Peter"  it  is  said  "he  tarried 
fifteen  days  at  Jerusalem."  In  full  knowledge, 
therefore,  of  their  beliefs,  he  accentuates  the 
Divinity  in  words  which  are  exact,  emphatic, 
and  indubitable.  It  is  further  sustained  by 
Christ's  own  miraculous  works  and  by  His 
resurrection  from  the  tomb. 

Of  the  resurrection  I  need  only  say  that 
the  proof  of  it  seems  to  be  as  strong  as  can 
be  adduced  for  any  historic  event  of  that 
period,  and  I  believe  that  no  man  of  science 
will  say  otherwise  than  that  such  an  alleged 
occurrence  can  be  credited  or  discredited  alone 
on  the  ground  of  evidence. 

But  let  this  much  be  said — I  have  just 
spoken  of  St.  Paul's  character.  Surely  as 
disclosed  in  his  own  letters,  and  as  portrayed 
by  the  companion  of  his  travels,  it  is  trans- 
parent, consistent,  and  legible.     Judging,  then, 

by    his    access    to     the     original    sources     of 
f  81 


EIGHTH   ARTICLE 

information,  we  have  an  attestation  to  the  fact 
of  the  resurrection  which  seems  to  me  to  be 
irrefragable.  He  asserts  it  incidentally,  I  have 
noticed,  no  less  than  nine  times  in  the  Epistle 
to  the  Romans.  At  the  same  time,  it  must 
with  all  candour  be  admitted  that  his  mistaken 
assurance  that  the  end  of  the  world  was  close 
at  hand  suggests  this  doubt — it  might  be  asked, 
was  he  not  similarly  mistaken  in  his  belief 
that  he  himself,  the  disciples,  and  many  others 
had  seen  the  risen  Saviour?  The  answer  can 
only  be  that  convictions  which  arise  from 
actual  contact  are  very  different  from  convic- 
tions which  are  only  inferences  from  words 
reported  to  have  been  spoken.  In  the  region 
of  the  memory  of  such  words,  or  of  their  true 
meaning  there  is  wide  room  for  misapprehen- 
sion ;  in  that  of  concrete  fact  verifiable  by  the 
bodily  senses  there  can  be  no  such  room.  No ; 
I  do  not  think  that  Paul's  witness  to  the 
resurrection  is  made  invalid  by  mistakes  of 
opinion.  He  himself  declares  that  some  of 
his  sayings  are  only  personal  opinions ;  he 
"gives  his  judgment  as  one  that  hath  obtained 
mercy  of  the  Lord  to  be  faithful." 

But  let  us  look  at  the  matter  from  another 

82 


THE   RESURRECTION   OF   CHRIST 

point  of  view.  If  there  had  been  no  authentic 
sight  of  Christ's  risen  body  in  such  objective 
shape  as  gave  complete  assurance  of  its 
identity,  the  infant  society,  humanly  speaking, 
must  have  fallen  to  pieces.  Its  Master  was 
crushed,  His  predictions  falsified,  His  claims 
refused.  The  collapse  was  complete,  the  out- 
look nothing  less  than  desperate.  If  the 
resurrection  be  a  strain  upon  belief,  equally 
great  is  the  difficulty  of  believing  that  the 
society  could  have  survived  without  its  occur- 
rence. Nothing  but  a  miracle  could  have  saved 
the  situation,  and  the  fact  that  the  situation 
was  saved  goes  far  to  prove  that  the  miracle 
is  also  fact.  Any  suggestion  that  the  com- 
panions of  Christ  were  victims  of  hallucination 
or  guilty  of  collusive  misrepresentation  is  not 
worthy  of  a  thought.  This  other  remark  may 
be  made  as  to  the  miracles  said  to  have  been 
done  during  Christ's  life.  The  doing  of  them 
may  have  been  necessary  in  order  to  arrest 
attention.  In  our  own  day  the  speeches  of 
obscure  men,  however  able  they  be,  remain 
long  unnoticed.  Only  a  few  men  gain  the 
ear  of  the  public.  If,  then,  it  was  expedient 
that    Christ   should    receive    instant   attention, 

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EIGHTH   ARTICLE 

and  that  His  ministry  be  short,  that  attention 
could  only  be  got  by  acts  which  were  con- 
spicuous and  impressive.  The  general  question 
of  the  credibleness  of  miracles  I  propose  to 
discuss  when  I  reach  the  consideration  of  12th 
Article  of  the  Creed. 

Christ's  own  belief  in  Himself,  and  the 
acceptance  of  that  belief  by  men  of  His  own 
time,  involves  for  us  three  alternatives  which 
may  be  stated  in  this  way — might  Christ  not 
be  a  fanatical  enthusiast,  perfectly  honest, 
but  self-deceived ;  or,  might  He  not  be  a 
clever,  ambitious,  impostor  who  had  pride 
enough  to  blazon  out  His  effrontery  to  the 
end  ;*  or,  was  He  a  man  whose  character  has 
transparent  notes  of  sanity,  sincerity,  and 
disinterestedness  ?  The  alternative  of  conscious 
wicked  imposture  may  be  dismissed  at  once, 
that  of  self-deception  is  at  least  deserving  of 
examination.  Hence,  the  supreme  need  of  our 
closely  studying  what  Christ's  character  really 
was.  To  speak  in  a  paradox,  I  believe  that 
we  are  nearer  to  Him  now  than  were  many 
of  His  own  disciples.  Never  more  than  to-day 
are  men's  minds  turning  with  intense  interest 
to  the  story  of  His  life.     We  inherit  the  results 

84 


THE    CHARACTER   OF   CHRIST 

of  questionings,  researches,  and  controversies 
which  have  extended  over  eighteen  centuries. 
We  can  now  judge  the  Author  of  the  Christian 
religion  by  the  achievements  of  that  religion, 
and  by  the  experiences  of  the  men  who  through 
all  these  past  generations  have  made  it  the 
rule  of  their  lives.  Let  me  quote  some  recent 
estimates  of  Christ's  character.  In  a  letter 
dated  29th  September,  1869,  addressed  to  Dr. 
James  Martineau,  Professor  William  Knight 
writes,  "  When  I  proceed  to  study  as  well  as 
peruse  the  (Gospel)  narratives  their  form 
becomes  gradually  of  less  and  less  significance 
to  me,  their  origin  or  authorship  of  less 
moment,  as  I  find  myself  in  contact  with  a 
Personality  immeasurably  vaster  than  any  other 
recorded  in  human  history.  And  what  most 
of  all  impresses  me  in  'the  man  Christ  Jesus' 
is  a  singular  harmony  of  opposites,  a  union 
of  contrasted  attributes,  which  I  nowhere  else 
behold  or  hear  of.  His  character  seems  a 
focus  where  the  rays  of  varied  excellence, 
which  are  solitary  or  scattered  in  broken 
fragments  in  the  lives  of  other  men,  meet 
.together ;  and  where  some  features  which  I 
do    not    see    exemplified    in    the    life    of   any 

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EIGHTH   ARTICLE 

other  member  of  the  race,  are  to  be  seen.  I 
find  that  He  was  in  the  profoundest  sense 
holy,  and  yet  He  never  repented  or  made 
confession  of  an  error  or  a  failing.  But  does 
not  all  human  piety  start  from  penitence,  as 
human  character  is  readjusted  through  experi- 
ence of  failure  ?  The  righteousness  of  Jesus 
is  self-righteousness ;  and  thus  two  things 
which  are  disparates  in  human  morality  seem 
blended  in  Him.  Then  I  find  the  supremest 
self-assertion  in  alliance  with  the  completest 
self-denial.  The  King  of  Men  is  the  servant 
of  the  beggar  on  the  highway.  Next,  I  find 
the  acutest  sympathy  with  every  phase  of 
humanity,  with  the  keenest  antipathy  and  most 
sensitive  recoil  from  everything  that  mars  the 
ideal  perfection  of  man.  Again,  in  Christ 
there  seems  to  me  an  absolute  catholic  uni- 
versality in  alliance  with  a  strongly  defined 
individuality.  He  is  an  Israelite,  yet  a  citizen 
of  the  world ;  patriotic,  yet  cosmopolitan. 
Then  He  exhibits  the  serenest  self-reliance, 
blent  with  absolute  dependence  on  the  Father. 
The  active  energies  of  our  nature  are  in 
exquisite    alliance    with    the    passive    virtues. 

There    is    perfect    unworldliness    without    the 

86 


THE   CHARACTER   OF   CHRIST 

slightest  tinge  of  asceticism  ;  severity  of  moral 
purpose,  with  surpassing  gentleness  of  spirit ; 
the  strength  of  completest  manhood  blent  with 
the  tenderness  of  ideal  womanhood."  George 
John  Romanes,  in  his  Thoughts  on  Religion, 
says,  "When  we  come  to  consider  what  a  large 
number  of  His  sayings  are  recorded,  it  becomes 
most  remarkable  that  in  literal  truth  there  is 
no  reason  why  any  of  His  words  should  ever 
pass  away  in  the  sense  of  becoming  obsolete. 
'  Not  even  now  could  it  be  easy,'  says  John 
Stuart  Mill,  '  even  for  an  unbeliever,  to  find 
a  better  translation  of  the  rule  of  virtue  from 
the  abstract  into  the  concrete,  than  to  en- 
deavour so  to  live  that  Christ  would  approve 
our  life.'  Contrast  Jesus  Christ  in  this  respect 
with  other  thinkers  of  like  antiquity.  Even 
Plato,  who,  though  some  400  years  B.C.  in 
point  of  time,  was  greatly  in  advance  of  Him 
in  respect  of  philosophic  thought — not  only 
because  Athens  then  presented  the  extra- 
ordinary phenomenon  which  it  did  of  genius 
in  all  directions  never  since  equalled,  but  also 
because  he,  following  Socrates,  was,  so  to  speak, 
the  greatest  representative  of  human  reason 
in  the  direction  of  spirituality — even   Plato,  I 

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EIGHTH   ARTICLE 

say,  is  nowhere  in  this  respect  as  compared 
with  Christ.  Read  the  dialogues  and  see 
how  enormous  is  the  contrast  with  the  gospels 
in  respect  of  errors  of  all  kinds — reaching 
even  to  absurdity  in  respect  of  reason,  and 
to  sayings  shocking  to  the  moral  sense.  Yet 
this  is  confessedly  the  highest  level  of  human 
reason  on  the  lines  of  spirituality  when  un- 
aided by  alleged  revelation."  Dean  Farrar 
has  written  as  follows  in  the  Encyclopedia 
Britannica  :  "  Even  those  who  do  not  accept 
the  Christian  faith  see  in  Jesus  a  unique  and 
sinless  personality,  one  with  whom  no  other 
human  being  can  even  distantly  be  compared, 
either  in  His  character,  His  teaching,  or  the 
results  which  He  accomplished  by  His  brief 
ministry.  He  accepted  the  most  ordinary 
customs  of  the  teachers  of  His  day.  He 
wore  no  broad  phylacteries  like  the  Pharisees; 
He  was  not  emaciated  with  asceticism  like 
the  Essenes ;  He  preached  the  Kingdom  of 
God,  not,  as  John  had  done,  between  the 
gloomy  precipices  of  the  wilderness,  but  from 
the  homely  platform  of  the  synagogue.  He 
came  eating  and  drinking;   He  had  no  human 

learning  ;    His  rank  was  but  that  of  a  village 

88 


THE   CHARACTER   OF   CHRIST 

carpenter ;  He  checked  all  political  excite- 
ment ;  He  directed  that  respect  should  be 
paid  to  all  the  recognised  rulers,  whether 
heathen  or  Jewish,  and  even  to  the  religious 
teachers  of  the  nation;  He  was  obedient  to 
the  Mosaic  law;  His  followers  were  'unlearned 
and  ignorant  men  '  chosen  from  the  humblest 
of  the  people.  Yet  He  has,  as  a  simple 
matter  of  fact,  altered  the  whole  current  of 
the  stream  of  history ;  He  closed  all  the 
history  of  the  past,  and  inaugurated  all  the 
history  of  the  future,  and  all  the  most 
brilliant  and  civilised  nations  of  the  world 
worship  Him  as  God.  Kant  testifies  to  His 
ideal  perfection.  Hegel  saw  in  Him  the 
union  of  the  human  and  divine.  Even  the 
most  advanced  of  sceptics  do  Him  homage. 
Spinoza  spoke  of  Him  as  the  truest  symbol 
of  heavenly  wisdom.  The  beauty  and 
grandeur  of  His  life  overawed  even  the 
flippant  soul  of  Voltaire.  'Between  Him  and 
whoever  else  in  the  world,'  said  Napoleon  at 
St.  Helena,  'there  is  no  possible  term  of 
comparison.'  '  If  the  life  and  death  of  Socrates 
are  those  of  a  sage,'  said  Rousseau,  '  the  life 
and    death    of    Jesus    are    those    of   a    God.' 

89 


EIGHTH   ARTICLE 

'He  is,'  says  Strauss,  ■  the  highest  object 
we  can  possibly  imagine  with  respect  to 
religion,  the  Being  without  whose  presence 
in  the  mind,  perfect  piety  is  impossible.' 
'The  Christ  of  the  Gospels,'  says  Renan, 
'  is  the  most  beautiful  incarnation  of  God  in 
the  most  beautiful  of  forms.  His  beauty  is 
eternal.  His  reign  will  never  end.'  John 
Stuart  Mill  spoke  of  Him  as  'a  man 
charged  with  a  special,  express,  and  unique 
commission  from  God  to  lead  mankind  to 
truth   and   virtue.' 

"He  alone  of  mankind  has  claimed  to  be 
sinless,  and  has  had  the  claim  granted  by 
unanimous  consent  both  in  His  lifetime  and 
in  subsequent  ages.  He  alone  among  men 
has  never  even  been  assailed  by  the  breath 
of  moral  calumny,  and  never  even  in  His 
most  sacred  utterances  and  prayers  betrayed 
the  faintest  consciousness  of  any  evil  as 
present  in    His  soul. 

"  Of  the  originality  of  His  teaching," 
Farrar  continues,  "  it  stands  alone  in  its 
breadth  and  in  its  power,  in  its  absence  of 
narrow  exclusiveness  and  scholastic  system 
and  abstract  speculation.     It  was  fresh,  simple, 

90 


THE   CHARACTER   OF   CHRIST 

natural,  abounding  in  illustrations  at  once  the 
most  beautiful  and  the  most  intelligible,  drawn 
from  all  the  common  sights  and  sounds  of 
nature,  and  all  the  daily  incidents  and  objects 
of  social  and  domestic  life.  There  is  never 
in  them  a  lurking  fallacy  nor  a  superfluous 
word,  but  all  is  'vivacity,  nature,  intelligibility, 
directly  enlightening  grace,'  intended  only  to 
convince  and  to  save." 

More  recently  the  Rev.  Hensley  Henson, 
Vicar  of  St.  Margaret's  and  Canon  of  West- 
minster, writes,  "  Christ  was  prophet,  teacher, 
master,  friend,  son,  neighbour,  citizen,  sufferer, 
victim,  martyr,  and  in  all  these  and  a  hundred 
other  descriptions  He  unfolded  His  character, 
severe  yet  tender,  chaste,  loving,  infinitely  wise 
and  profoundly  sympathetic,  lofty,  righteous, 
merciful — a  character  the  influence  of  which 
upon  others  was  the  very  breath  of  the 
Spirit  of  God,  which  awed  and  allured  and 
purified  and  kindled  men,  claimed  and  received 
the  homage  of  their  consciences,  stirred  and 
helped  the  affections  of  their  hearts,  moved 
them  to  obedience  and  by  inevitable  stages 
to  adoration.  They  knew  it  was  human ; 
they  felt  it  was   Divine.     When   He  claimed 

91 


EIGHTH   ARTICLE 

to  be,  in  unique  and  sovereign  sense,  Son 
of  God,  they  owned  and  confessed  the  claim 
to  be  true." 

These  delineations  of  the  character  of  Christ 
do  not  seem  to  me  to  be  strained  or  over- 
drawn. Rather  they  fall  short  of  the  impres- 
siveness  of  the  last  hours  of  His  human  life. 
How  pathetic  are  its  incidents  told  in  the 
simple  unheated  words  of  His  biographers; 
the  scene  in  the  garden,  the  desertion  of  the 
disciples,  His  loneliness  among  his  enemies. 
How  naturally  He  shrinks  as  a  man  from 
the  torture  He  knew  awaited  Him,  how 
dignified  His  silence  before  Pilate  and  Herod, 
how  consistent  with  the  declared  purpose  and 
intention  of  His  voluntary  submission  to  death 
is  His  forgiving  spirit  to  the  agents  who 
executed  His  unjust  sentence!  The  point, 
however,  which  I  wish  to  emphasise  is  that, 
in  the  story  of  Christ's  life,  from  beginning 
to  end,  we  have  the  exhibition  of  a  man 
so  calm,  so  well  balanced  in  mind,  so 
self-restrained  and  self-possessed  in  every 
exigency,  as  to  preclude  all  suggestions  of 
His    acting     under     the     influence     of     false 

enthusiasm,    delusion,    or    self-deception,    and 

92 


THE  DOCTRINE  OF  THE  TRINITY 

that  therefore  His  competency  as  a  witness  to 
His  own  Divine  Being  cannot  be  set  aside. 

Christ  is  said  to  be  the  second  Person  of 
the  Trinity.  My  reasons  for  avoiding  the 
use  of  the  word  Trinity  are  that  it  does  not 
occur  in  Scripture,  and  that  the  definitions 
of  it  are  misleading.  If  I  now  examine  for 
myself  the  grounds  upon  which  this  doctrine 
of  the  Trinity  is  supposed  to  rest,  I  shall 
try  to  do  so  in  the  spirit  of  sincere  desire 
to  arrive  at  such  truth  as  may  be  attainable. 
We  do  indeed  "  see  as  through .  a  glass 
darkly."  Still,  so  far  as  we  can  think  at  all, 
let  us  at  least  think  reasonably. 

Having  regard  to  the  necessity  that  the 
discovery  of  sublime  truth  must  be  accommo- 
dated to  the  recipient  minds  of  men  in  all 
stages  of  their  capacity,  I  cannot  see  that,  if 
Christ  be  Divine  in  the  most  exact  and  literal 
sense,  He  could  take  a  more  fitting  title  than 
the  Son  of  God.  In  fact,  I  can  think  of  no 
other.  It  asserts  community  of  nature  with 
God,  and  was  so  regarded  by  His  countrymen. 
To  have  abruptly  announced  Himself  to  be 
God  when  He  was  visibly  man  would  have 
raised  difficulties   to   recognition  and  acknow- 

93 


EIGHTH  ARTICLE 

ledgment.  By  using  the  two  names,  Son  of 
God  and  Son  of  Man,  the  fact  of  the  incarna- 
tion would  be  gradually  suggested  to  His 
followers.  But  surely  the  name,  Son  of  God, 
must  have  been  regarded  by  them  as  figurative, 
not  real,  just  as  our  own  relationship  to  our 
Heavenly  Father  is  not  literal,  but  by  "the 
spirit  of  adoption,  whereby  we  cry  Abba, 
Father."  But  very  early  in  the  history  of 
the  Church  theologians  seem  to  have  caught 
the  idea  of  a  literal  relationship  between  the 
Father  and  Son,  which  they  conceived  to  have 
been  from  all  eternity.  They  conceived  also 
the  Holy  Spirit  as  a  distinct  self-existent  Being 
from  all  eternity,  not  as  the  Holy  Spirit  of  God 
Himself,  fulfilling  a  special  function,  continuing 
and  applying  invisibly  to  the  spirits  of  men 
the  salvation  visibly  wrought  by  Christ  while 
He  was  on  earth.  Hence  was  evolved  the 
doctrine  of  the  Trinity.  This  is  defined  in 
our  Scottish  Presbyterian  Shorter  Catechism 
"  There  are  three  persons  in  the  Godhead,  the 
Father,  the  Son,  and  the  Holy  Ghost,  and 
these  three  are  one  God,  the  same  in  sub- 
stance, equal  in  power  and  glory."  Elsewhere 
I   find  it  defined  as   "one  substance  in   three 

94 


THE  DOCTRINE  OF  THE  TRINITY 

persons,  of  which  the  first  eternally  generates 
the  second,  and  the  third  eternally  proceeds 
from  the  first  and  second."  Is  not  this  lan- 
guage derogatory?  Is  it  even  intelligible? 
The  Athanasian  creed  is  still  more  distinct  in 
saying  that  "the  Father  is  God,"  "the  Son  is 
God" — "The  Father  eternal,  the  Son  eternal." 
Is  not  this  a  contradiction  of  terms  and  an 
abuse  of  words  ?  For  how  can  a  Son  be  eter- 
nal ?  Moreover,  to  say  that  "the  Father  is 
made  of  none,"  the  "  Son  begotten,"  the  "  Holy 
Ghost  proceeding,"  suggests  degrees  of  priority 
and  rank  which  is  inconsistent  with  the  idea 
that  "the  whole  three  persons  are  co-equal." 
As  the  relationship  between  God  the  Father 
and  God  the  Son  cannot  be  actual  and  at  the 
same  time  eternal  without  the  utmost  violation 
of  human  speech,  surely  we  are  forced  to 
accept  the  alternative  that  the  terms,  Father 
and  Son,  are  used  in  a  metaphorical,  conven- 
tional, or  federal  sense  ; — as  an  accommodation, 
condescendence,  or  subserviency  to  human 
thought ; — not  as  inherent  essential  conditions 
eternally  subsisting,  but  only  as  a  connection  of 
resemblance  assumed  in  time  for  a  specific 
purpose,  and  lasting  only  till  that  purpose   is 

95 


EIGHTH   ARTICLE 

fulfilled.     Seeing  that  God  is  one  Being,  infinite, 

and  omnipresent,  it  follows  that  the  Son  is  the 

Father  and  that  the  Father  is  the  Son.     This 

indeed   is   asserted   by   Christ    Himself  in   His 

answer  to  Philip  (John  xiv.  and  9),   "  He  that 

hath  seen  me  hath  seen  the  Father."     "  I  am 

in  the  Father  and  the  Father  in  me."     Man, 

being  finite,  local,  and  temporal,  is  under  the 

necessity   to   think  of  a  Father  as  in  heaven, 

of  Christ  as  having  been  a  Son  on  earth,  and 

of  a  Holy  Spirit  as  within  the  consciences  of 

men  ;    but  to  an  omnipresent   God   there   may 

be   no  such  persons  or  places.     In  the  same 

dependent  way,  we  think  of  sequence  in  events, 

of  past,  present,  and  future,  but  to  an  eternal 

God  there  may  be  no  such  thing  as  time.     To 

say,    in    the    words    of   the    Athanasian    creed, 

"  The  Father  is  God,  the  Son  is  God,  and  the 

Holy    Ghost  is   God,   and    yet   there   are    not 

three    Gods,    but   one    God,"    sounds    like   an 

assertion    and  a  denial   in   one   breath,   and   I 

believe   has  had  the  effect  of  leading  men  to 

think  of  God  as  three  distinct  entities,  not  as 

one   entity  ; — to   think  of   Him  as  they   would 

think   of  a  triumvirate   among  human   beings. 

I  have  read,  some  years  ago,  an  article  in  the 

96 


THE  DOCTRINE  OF  THE  TRINITY 

Contemporary  Review^  written  by  a  professor 
of  Divinity,  in  which  it  was  attempted  to 
be  shown  that  a  Trinity  was  a  necessity  in 
the  Divine  constitution  in  so  far  that  each 
member  of  it  becomes  the  object  of  love,  the 
one  to  the  other,  and  in  this  way  fills  an  idea 
of  social  existence.  Far  more  reasonable  than 
a  view  so  purely  anthropomorphic,  and  more 
worthy,  seems  to  me  to  be  the  conception  of 
God  as  one  Being  acting  on  three  lines  of 
conduct,  under  three  names,  which  are  in  some 
measure  descriptive  of  three  distinct  functions. 
Is  there  not  something  analogous  to  this  in 
our  customary  speech  ?  A  man  may  be  known 
not  only  by  his  familiar  birth  name  but  by 
official  titles  such  as  mayor  of  his  town, 
chairman  of  a  board  of  directors,  colonel  of 
a  Volunteer  regiment.  In  one  capacity  he 
may  even  oppose  himself  in  another  capacity. 
As  mayor  he  may  refuse  a  request  which  as 
chairman  of  a  railway  company  he  had  made 
to  the  municipal  council.  "  Persons  "  in  such  a 
sense  as  this  seems  to  me  to  be  the  only 
admissible  meaning  we  can  attach  to  the 
word  as  applied  to  the  names  of  the  Divine 
Being. 

g  97 

Or  THE     ^ 

UWVERS!TY 


rsi- 


EIGHTH   ARTICLE 

But  is  this  view  coherent  with  the  Holy 
Scriptures  ?  I  shall  refer  only  to  a  few  of  the 
more  explicit  statements  on  the  subject  which 
are  chiefly  to  be  found  in  St.  John's  Gospel 
and  in  St.  Paul's  Epistles.  The  opening  verse 
in  the  gospel  appears  to  point  to  some  kind  of 
separate  existence  of  Christ  prior  to  the  incar- 
nation. "In  the  beginning  was  the  Word, 
and  the  Word  was  with  God,  and  the  Word 
was  God."  "The  only  begotten  Son  which  is 
in  the  bosom  of  the  Father,  he  hath  declared 
Him" — -(the  unseen  God).  St.  Paul  in  his 
Epistle  to  the  Philippians  speaks  of  "  Christ 
Jesus  being  in  the  form  of  God,"  or,  as  I 
understand  the  Greek  may  by  rendered,  "Christ 
Jesus,  being  originally  God,  counted  it  not  a 
prize  to  be  on  an  equality  with  God."  Again, 
in  his  first  letter  to  the  Corinthians  he  says, 
"  When  all  things  have  been  subjected  unto 
Him,  then  shall  the  Son  also  Himself  be 
subjected  to  Him  that  did  subject  all  things 
unto  Him  that  God  may  be  all  in  all."  The 
language  of  St.  Paul  suggests  a  separate  exis- 
tence of  Son  and  Father  before  the  incarnation, 
because   any    assertion    of   equality    implies   a 

duality    of   persons.      On    the    other    hand,    a 

98 


THE  DOCTRINE  OF  THE  TRINITY 

delegation  to  the  Son  by  the  Father  of  creative 
power,  and  a  subsequent  resignation  of  that 
power,  and  an  absorption  into  the  one  God 
implies  a  restoration  to  a  unity  that  had 
been,  as  it  were,  for  some  special  purpose, 
temporarily  suspended.  St.  John's  designation 
of  Christ  as  "  the  Word "  is  not  completely 
trustworthy  in  so  far  that  it  betrays  a  sub- 
mission to  the  influence  of  Philo  of  Alexandria, 
whose  speculations  were  widely  known  in  the 
first  century  of  our  era,  and  who,  following  to 
some  extent  Plato  and  the  Stoics,  conceived 
of  God  as  separate  from  a  totality  of  mediating 
forces  he  called  the  Reason,  or  the  Logos  or 
Word. 

The  truth  seems  to  be  that  the  more  we  try 
to  discover  what  the  Scriptures  actually  do 
teach,  the  more  are  we  perplexed  and  con- 
fused. But  their  silence  may  be  providential. 
A  curtain  may  wisely  be  drawn  across  our 
sight.  Is  it,  however,  of  any  practical  impor- 
tance that  we  can  only  approach  a  little  way 
towards  the  solution  of  the  problem  of  the 
Divine  nature,  and  of  some  possible  mysterious 
communion  within  that  nature?  Why  attempt 
to  formulate  a  dogma  where  definition  must  be 

99 


EIGHTH   ARTICLE 

futile  ?  What  is  required  of  us  is  to  believe  that 
God  in  Jesus  Christ  suffered  with  and  for  men 
in  order  to  assure  them  of  His  love  and  of  His 
willingness  to  give  His  Holy  Spirit  to  help 
them  in  all  purposes  of  new  obedience. 

I  am  aware  that  the  views  towards  which  I 
lean  may  be  called  Sabellian,  a  heresy  con- 
demned by  the  early  Church.  But  from  all  we 
know  of  the  measure  of  enlightenment,  and 
even  the  standard  of  morals  of  those  days,  I  do 
not  think  that  this  decision  need  give  us  any 
concern.  My  object  in  the  discussion  has  not 
been  exhaustive  exposition,  but  to  disclose  its 
difficulties  so  far  as  may  justify  my  contention 
that  a  doctrine  of  a  Trinity  should  have  no 
place  in  any  creed. 


IOO 


NINTH    ARTICLE 

As  the  Eighth  Article  tries  to  discern  what 
we  may  believe  truly  of  God,  the  Ninth  Article 
tries  to  state  how  we  may  effectively  hold 
that  belief. 

My  comment  on  these  two  aspects  of  faith, 
the  intellectual  and  the  moral,  mav  be  best 
expressed  in  the  following  words  which  I  wrote 
several  years  ago  to  a  young  relative  who 
could  not  accept  the  doctrine  of  the  Divinity 
of  Christ :  u  You  say  in  the  outset  of  your 
letter  to  me  that  the  difference  between  us  is 
of  the  most  vital  character.  So  it  is  in  a  sense 
in  which  Christ,  a  created  being,  and  Christ 
Himself  the  Creator,  are  infinitely  apart.  But 
in  case  you  attach  a  very  literal  meaning  to 
the  word  vital,  let  me  say  that  I  cannot  allow 
myself  to  feel  sure  that  it  is  vital  in  respect 

IOI 


NINTH   ARTICLE 

to  our  relations  to  God  and  to  our  future 
destiny..  We  are  saved  by  faith,  as  is  said 
and  as  I  believe,  but  who  can  measure  faith 
subjectively  or  objectively  ?  I  would  not  dare 
to  limit  it  to  any  absolute  knowledge  of 
Christ's  true  being  and  nature,  and  so  I  would 
never  judge  and  exclude  those  who  differ  from 
me  if  their  hearts  and  character  are  truly 
influenced  by  such  knowledge  as  they  do 
possess.  Faith  is  certainly  not  the  iteration 
of  any  formula,  however  correct.  It  is  rather 
the  interpenetration  of  truth.  The  permeation 
of  a  partial  truth  will  effect  that  which  will 
never  be  effected  by  a  whole  truth  which  has 
received  only  a  languid,  unreal  assent.  I  say 
this  partly  with  reference  to  your  expression 
of  wonder  how  Christians,  so  called,  can  live 
as  they  do.  No,  none  of  us  lives  up  to  what 
our  beliefs  imply.  We  don't  'take  it  in,'  as 
you  say.  In  other  words  we  have  scarcely 
any  real  faith.  .  .  .  Christ  Himself  has  said, 
1  He  that  keeps  my  commandments  loves  me, 
and    I    will    manifest   myself   to   him.'      If  you 

and  I,  C ,  so  love  Christ,  I  believe  that  in 

time  I,  as  it  may  be  in  my  errors,  you,  as  it 
may  be  in  yours,  will  each  arrive  at  a  nearer 


FAITH 

approach  to  the  truth  as  to  what  we  are  to 
understand  of  His  person."  To  these  words 
I  now  add  that,  as  it  needs  no  astronomy  to 
enjoy  the  warmth  and  light  of  the  sun,  so 
the  love  of  Christ  may  enter  into  and  reno- 
vate hearts  untroubled  with  the  subtleties  of 
theology.  "  Surely,"  says  Thomas  a  Kempis, 
"an  humble  husbandman  that  serveth  God  is 
better  than  a  proud  philosopher  that,  neglecting 
himself,  laboureth  to  understand  the  courses 
of  the  heavens."  The  faith  of  Abraham  could 
not  be  faith  in  Christ,  and  the  faith  of  many 
men  may  never  be  more  than  Abraham's  faith. 
They  put  their  trust  in  God  as  on  a  rock 
midst  the  shifting  sands  of  opinions.  To 
them  Christ  is  still  saying,  "  Ye  believe  in 
God,  believe  also  in  me." 

The  Ninth  Article  states  all  that  I  think 
need  be  said  of  the  ethics  of  Christianity. 
It  gives  no  room  for  merit  or  reward.  Reward 
is  gratuitous,  and  can  never  be  ours  by  right. 
The  obedience  required  by  Christianity  is 
founded  on  love,  that  by  other  religions  on 
fear.  The  one  is  spiritual,  the  other  legal. 
The    spiritual    is    freedom    and  joy ;   the  legal 

unwilling    restraint    and    dependence    on    the 

103 


NINTH   ARTICLE 

fulfilment  of  obligation.  Because  the  spiritual 
fails,  and  is  always  felt  to  fail,  in  efforts  to 
reach  the  height  of  its  own  ideals,  it  is  more 
difficult  of  attainment  than  the  legal,  and  all 
thought  of  desert  can  never  be  other  than 
repugnant. 


104 


TWELFTH    ARTICLE— PRAYER 

Many  a  priori  arguments  may  be  urged  to 
prove  that  prayer  is  unreasonable.  The  reign 
of  law  may  be  said  to  be  co-extensive  with  all 
we  know  of  Nature,  and  immutable  in  all  within 
that  territory.  Extreme  Calvinistic  theology 
may  assert  that  every  event,  even  the  most 
minute,  is  foreknown  and  predestined,  and  is 
therefore  unalterable  by  any  emotions  of  ours. 
There  are  even  statements  in  Scripture  which 
may  appear  to  show  the  futility  of  requests  from 
man  to  God,  such  as  Christ's  reminder  that 
"your  Father  knoweth  what  things  you  have 
need  of  before  you  ask  Him."  But  any  view 
of  law  in  nature  or  fatalism  in  theology  which 
makes  the  order  of  events  unchangeable  is,  I 
believe,  neither  consistent  with  true  science  nor 
sound  theology.     There  are  doubtless  in  the 

i°5 


TWELFTH   ARTICLE 


physical  sphere  forces  which,  from  our  observing 
the  constancy  of  their  sequence,  we  speak  of  as 
being  fixed  and  inflexible,  such  as  the  daily  and 
yearly  circuits  of  the  earth  in  the  solar  system, 
but  there  are  others  whose  activity  may  remain 
for  a  time  in  suspense,  or  the  course  of  whose 
activity  may  be  deflected  by  the  interference  of 
other  forces.  But  not  only  so,  these  physical 
forces  can  be  traversed  by  others  which  are 
psychical.  The  human  will  is  one  of  such 
psychical  forces.  By  knowledge  slowly  ac- 
quired, man  can  change  the  face  of  nature. 
He  turns  the  laws  of  matter  to  his  own  use. 
He  discovers,  for  example,  the  potentiality  of 
coal,  or  he  chemically  combines  substances 
whose  enormous  strength  become  his  agents 
for  utility  or  destruction.  The  decision  of  one 
man  may  originate  movements  which  have  far- 
reaching  consequences.  The  student  in  his 
closet,  the  commander  in  the  battlefield,  the 
king  from  his  cabinet,  may  determine  matters 
which  change  the  whole  current  of  history. 

If  the  will  of  man  be  thus  operative  on  wide 
stages  such  as  these,  it  may  equally  be  operative 
in  the  narrow  arenas  of  our  daily  lives.  We 
seize  or  neglect  opportunities.      A  hasty  word 

106 


PRAYER 

of  ours  may  set  in  motion  causes  for  good  or 
ill  far  beyond  our  intentions.  If,  then,  it  is  in 
the  power  of  all  of  us  to  exercise  control  over 
external  and  material  conditions,  how  much 
greater  and  all-embracing  must  be  the  energy 
of  the  Divine  Will.  Without  altering  any  of 
His  own  laws,  He  has  infinite  knowledge 
of  their  limitations,  contingencies,  and  suscepti- 
bility to  direction.  And  so  it  is  that,  in  ways 
far  beyond  our  ken — it  may  be  circuitously 
or  protractedly — it  may  not  be  literally, 
but  substantially — He  is  able  to  fulfil  the 
desires  of  those  who  put  their  trust  in  His 
goodness. 

To  those  who  believe  in  a  Divine  revela- 
tion, the  fact  that  prayer  is  commanded  is 
proof  enough  that  it  is  consistent  with  God's 
government  of  the  world — that  He  is  not 
bound  by  inexorable  rules — that  even  He 
may  be  swayed  by  ardent  cries  for  help, 
guidance,  or  relief.  But  the  value  of  prayer 
is  not  only  the  liberty  to  petition.  It  becomes 
the  occasion  of  a  true  intercourse  with  God. 
Had  we  been  denied  access  to  Him  as  sup- 
pliants ;    had    we    been  told  that  our    requests 

were,   in   the   order  of  the   constitution  of  the 

107 


TWELFTH   ARTICLE 

world,  unavailing,  we    should    not  have  dared 

to   bring   to   Him   our   doubts   and  fears,   our 

gratitude  and  love,  nor  could  we  have  received 

the  assurance,  which   we  do   receive,   that,   in 

some  inscrutable  way,  there  is  a  response  from 

Heaven.      Here,    if  anywhere,    we    enter   the 

region  of  faith.     And  by  faith  I  do  not  mean 

that   which    is    contrary   to    reason,    but    what 

reason  alone  cannot  verify.     This  communion 

— this  "  fellowship    with  the    Father  and  with 

His  Son  Jesus  Christ" — as   St.   John  calls  it, 

cannot  be  certified  to  others,  but  has  been  very 

real  in   the   experience   of  multitudes   of  men 

and  women  in  all  ages. 

Closely    allied    to    these    considerations    of 

the    reasonableness    of  prayer   is    the    difficult 

subject    of   the    credibility    of  the    miraculous. 

To    believe   in    prayer — that    is   to    believe  in 

the    possibility    of   particular    interventions   in 

answer   to   prayer — is   virtually   to    believe    in 

miracles,  but  in  miracles  unseen  and  unverifi- 

able.     Have  there  then  been  interventions  in 

past   history  which    were   seen    and   verifiable 

and  called  miracles,   in   so  far  that  the  deeds 

reported    were    abnormal    and    contrary   to    all 

experience  ?       The    answer    turns    upon    two 

1 08 


MIRACLES 

points,  namely,  their  antecedent  probability, 
and  the  sufficiency  of  credible  evidence.  If 
the  advent  of  Christ  be  fact  and  His  supreme 
claims  be  established,  we  have  at  once  grounds 
for  the  expectancy  that  many  circumstances 
would,  or  at  least,  might  be  concomitants  such 
as  would  be  unusual  and  extraordinary.  I 
believe  that  such  acts  were  done  by  Jesus, 
and  that  they  are  the  more  credible  because 
the  doing  of  them  was  in  harmony  with  His 
character,  and  because  the  acts  themselves 
were  illustrations  of  His  mission.  Assuming, 
however,  that  Christ's  claims  have  not  been 
established  (for,  of  course,  to  prove  His  claims 
by  His  miracles,  and  to  prove  the  miracles 
by  the  validity  of  His  claims,  would  be  to 
reason  in  a  circle),  it  may  be  said  that  the 
miracles  attributed  to  Christ  are  antecedently 
improbable  in  as  much  that  any  infraction  of 
the  laws  of  God  is  incompatible  with  the 
character  and  purpose  of  their  Author. 
But  how  do  we  know  what  are  and  what  are 
not  such  infractions  ?  There  may  be  laws 
which  include  other  laws,  and  there  may  be 
a  higher  law  which  intervenes  to  modify, 
suspend,     or     control     a     lower.        Men     are 

109 


TWELFTH   ARTICLE 

performing  acts  now,  visibly  and  indubitably, 
which,  if  the  causes  of  them  were  withheld 
and  concealed,   would  be  called  miracles. 

It  happens  that  as  I  ponder  over  this  sub- 
ject the  flames  of  my  library  fire  are  reflected 
into  the  middle  of  foliage  which  is  seen  through 
a  plate  glass  window.  This  suggests  how  easy 
it  may  be  for  an  unseen  agent  outside  our- 
selves to  have  caused  the  appearance  of  the 
burning  bush,  or  by  the  deflection  of  the  rays 
of  light,  the  appearance  of  the  sun  standing 
still.  I  am  not  in  the  least  concerned  whether 
such  appearances  really  occurred  or  are  only 
poetic  hyperbole  or  apostrophe.  Illusions  such 
as  those  of  sight  we  now  understand,  but  there 
may  be  illusions  of  the  other  senses,  and  also 
power  of  vivid  suggestion,  which  we  do  not 
now  understand.  And  herein  may  lie  the  ex- 
planation of  the  miracle  of  the  feeding  of  the 
five  thousand.  It  may  have  been  real  to  the 
mental  impressions  of  the  observers,  as  in 
the  cases  of  Moses  and  Joshua,  and  yet  not 
be  literal  fact.  Christ  might  have  had  at  His 
disposal  latent  resources  of  which  we  know 
nothing.     He  is  said  to  have  raised  the  dead. 

We  in  these  modern  days   restore   life,  hours 

no 


MIRACLES 

after  its  apparent  extinction,  to  men  and  women 
rescued  from  drowning. 

When  we  come  to  the  question  of  sufficiency 
of  evidence  we  are  wholly  dependent  on  the 
New  Testament  documents.  These,  unhappily, 
do  not  carry  to  my  mind  conviction  in  the 
case  of  every  miracle.  For  instance,  St. 
Matthew  tells  us  that  immediately  on  the 
death  of  Jesus  "  the  tombs  were  opened  and 
many  bodies  of  the  saints  that  had  fallen 
asleep  were  raised  and  appeared  unto  many." 
This  is  an  occurrence  so  stupendous,  and  at 
the  same  time  so  likely  to  have  excited  atten- 
tion, that  the  absence  of  any  mention  of  it 
by  other  writers  weakens,  if  it  does  not  in- 
validate, St.  Matthew's  testimony.  On  the 
other  hand,  it  may  be  said  that  if  the  credi- 
bility of  an  alleged  event  be  measured  by  the 
greatness  of  the  concurrent  circumstances,  then 
no  event,  however  prodigious,  is  absolutely 
incredible  viewed  in  connection  with  the  death 
of  Christ,  if  Christ  be,  as  the  Roman  Centurion 
felt  impelled  to  exclaim,  the  Son  of  God. 
The  evangelists  were  naturally  eager  to  collect 
every  scrap  of  the  floating  memories  of  Christ's 

career.     It  is  well  that  they  were  thus  eager, 

in 


TWELFTH   ARTICLE 

for  much  has  been  preserved  which  otherwise 
might  have  been  lost.  We  must  make  large 
allowance  for  the  simple,  uncritical  character 
of  the  writers  of  the  Gospels,  for  "the  in- 
exactitude, bias,  and  exaggerations "  which 
were  the  characteristics  of  ancient  literatures, 
and  expect  that  incidents  were  included  in 
their  narratives  which  probably  were  dis- 
torted in  the  course  of  oral  transmission. 
With  all  deductions  of  what  is  doubtful,  I 
believe  that  enough  remains  to  show  that 
Christ  did  many  wonderful  works,  which  were 
beneficent  in  their  own  nature  and  demon- 
strations of  Divine  power. 

Mr.  Mirrlees'  opinion  is  that  "a  miracle 
seems  an  operation  of  that  mysterious  power 
called  Will — whether  of  brutes,  of  men,  or  of 
God — whereby  the  current  of  events  is 
diverted  from  the  course  it  would  otherwise 
have  taken.  So  far  from  this  being  a  con- 
travention of  the  laws  of  nature,  the  more  a 
man  is  conversant  with  these  laws  the  more 
powerful  will  be  the  operation  of  his  will.  The 
will  of  the  brute,  to  a  limited  extent,  disturbs 
what  would  otherwise  be  the  routine  of  nature  ; 
the  will  of  man  disturbs  this  routine  to  a  much 

112 


MIRACLES 

greater  extent ;  and  surely  analogy  would  lead 
us  to  suppose  that  the  will  of  God  would  disturb 
this  routine  in  an  infinitely  greater  measure 
and  yet  be  as  perfectly  in  harmony  with  the 
unchangeable  laws  of  nature  as  when  a  horse 
makes  a  load  go  up  a  hill." 

Again,  he  adds,  "  it  is  often  said  that  it  is 
altogether  out  of  the  question  to  suppose  that 
God  will  alter  the  course  of  nature  merely  to 
oblige  a  single  individual.  Prayer,  however,  is 
a  moral  force.  In  the  material  world,  the  most 
stupendous  results  may  ensue  from  the  most 
insignificant  operations  ;  a  child  pulling  a 
trigger  may  lay  a  city  in  ruins.  So  in  the 
spiritual  world,  even  a  child's  prayer  may  set 
in  action  moral  forces  powerful  enough  to 
save  a  Sodom  from  destruction." 


113 


ELEVENTH    AND    THIRTEENTH 
ARTICLES 


The  Eleventh  and  Thirteenth  Articles  oi 
the  Creed,  which  deal  with  the  nature  and 
constitution  of  Christian  Churches,  are  very 
largely  the  subjects  of  the  letters  to  Mr. 
Southwell,  which  are  appended.  The  views 
therein  expressed  have  been  in  nowise 
changed,  but  rather  have  been  confirmed  by 
subsequent  reflection  and  by  the  lessons  ol  the 
present  ecclesiastical  troubles  in  Scotland.  I 
have  been  coming  more  and  more  to  the 
conviction  to  say  it  bluntly-  that  no  asso- 
ciation ol  Christian  men,  large  or  small,  ol 
recent  or  oi  ancient  origin,  is,  strictly  speaking, 
a  Church,  of  Christ,  or  even  a  branch  of  it. 
Christ  has  but  one  Church,  the  Kingdom  of 
God,    the    Church    invisible   over   which    He   is 

ii4 


THE  CHURCH  OF  CHRIST  IS  INVISIBLE 

head.  Over  any  visible  organised  society  He 
is  not  the  head.  Over  individual  members 
of  Christian  societies  He  is,  of  course,  the 
head,  but  over  the  society  as  such  He  is  not 
the  head.  This  view  is,  I  think,  sustained 
by  the  fact  that  in  the  whole  four  Gospels  the 
word  "Church"  seems  to  be  purposely 
avoided,  the  phrase  "  the  Kingdom  of  God " 
occurring  112  times,  and  that  of  "Church" 
only  twice.  These  latter  are  found  in  St. 
Matthew  only.  In  the  1 8th  chapter  of  that 
Gospel  the  word  clearly  means  the  congregation 
or  local  synagogue.  In  the  16th  chapter  it 
occurs  in  connection  with  St.  Peters  con- 
fession, and  the  declaration  that  on  Peter  will 
Christ  build  His  Church.  But  even  in  this 
solitary  case,  where  church  could  be  said  to  be 
the  equivalent  to  kingdom,  there  are  not  want- 
ing suspicions  that  the  promise  to  Peter  may 
be  an  unwarranted  addition.  For,  in  the  first 
place,  neither  St.  Mark  nor  St.  Luke,  who  both 
mention  the  incident  of  the  confession,  say  any- 
thing of  the  promise  ;  and,  in  the  second  place, 
St.  Matthew's  Gospel  is  said  to  have  been 
written  originally  in  the  Aramaic  dialect,  of 
which  our  present  Gospel    is   a  comparatively 

«I5 


ELEVENTH  tf  THIRTEENTH  ARTICLES 

late  translation  into  Greek.  We  are  more- 
over confronted  with  the  questions,  is  it 
probable  that  Christ  would  condescend  to 
speak  with  "  play  "  upon  the  words  Petros  and 
petra  even  if  that  was  possible  in  His  native 
language  ;  or,  is  it  not  more  probable  that  such 
"  play  "  upon  words  was  a  temptation  to  which 
the  translator  or  a  late  transcriber  yielded  ?  I 
have  never  heard  the  suggestion  made,  but 
from  all  these  points  of  view,  there  seems  to 
me  a  strong  presumption  that  the  proud  legend 
"  Tu  es  Petrus  et  supra  hanc  petram,  aedificabo 
meam  ecclesiam "  which  surrounds  in  huge 
letters  the  inner  rim  of  the  dome  of  St.  Peter's 
at  Rome  is  founded  on  an  unwarranted  or 
fraudulent  interpolation. 

I  agree  with  Mr.  Mirrlees  when  he  writes, 
"  These  organisations  of  Christians  called 
churches  are  merely  human  institutions,  and 
like  all  human  institutions,  they  operate  for 
good  or  evil  very  much  according  to  the  spirit 
of  the  individuals  who  direct  their  affairs  for 
the  time  being."  That  Christ  cannot  be 
identified  with  any  human  Church  is  evident 
enough  from  the  consideration  that  He  would 

thereby  become  a  partaker  with  the  deeds  of 

116 


CHURCHES   VISIBLE   ARE   HUMAN 

that  Church.  He  could  not  be  the  Head  of 
the  Church  which  condoned  the  massacre  of 
St.  Bartholomew,  the  Church  which  burned 
Servetus,  or  the  Church  which  was  an  abettor 
in  the  murder  of  the  young  Edinburgh 
divinity  student  in  1696.  Throughout  all  the 
history  of  Christendom  this  confusion  of 
thought — this  identification  of  the  outward  and 
concrete  with  the  inward  and  spiritual — has 
prevailed  until  now.-  It  began  with  the 
usurped  primacy  of  the  Church  of  Rome  and 
its  elaboration  of  a  false  theory  of  unity. 
Even  after  the  Reformation  it  found  expres- 
sion in  the  attempt  to  enforce  uniformity  of 
worship  in  the  time  of  Edward  the  Sixth,  and 
in  the  imposition  of  Episcopacy  upon  Scotland 
in  the  time  of  the  Stewarts.  To  this  day  we 
have  a  survival  in  Church  establishments,  in 
as  much  as  they  sprang  from  the  conception 
that  every  nation  should  have  one  dominant 
religious  belief.  Happily,  there  have  been 
disintegrating  forces  at  work.  Schisms  and 
secessions  have  not  always  been  the  evil  that 
is  supposed,  but  rather  a  good,  in  so  far  as 
they  have  been  a  check  upon  religious  bodies 

which,  strong  in  their  arrogation  to  themselves 

117 


ELEVENTH  &  THIRTEENTH  ARTICLES 

of  being  Divine  institutions,  have  been  a 
danger  to  liberty.  The  unity  we  need,  and 
which  we  should  ever  try  to  promote,  whether 
by  incorporation  or  without  it,  is  that  of  charity 
and  peace,  toleration  and  mutual  forbearance, 
which  are  attributes  of  that  true  Church 
wherein  there  is  "neither  Jew  nor  Greek,  bond 
nor  free,  male  nor  female  (Episcopalian  nor 
Presbyterian,  Methodist  nor  Baptist,  Unitarian 
nor  Trinitarian),  for  all  are  one  in  Christ 
Jesus." 

Troubles  and  difficulties  have  inevitably 
arisen  from  our  having,  in  the  words  of  Mr. 
Mirrlees,  "  neglected  to  root  out  that  funda- 
mental doctrine  of  the  Church  of  Rome 
which  teaches  that  the  spiritual  kingdom  over 
which  Christ  is  Head  is  an  outward  visible 
corporate  society."  The  failure  to  preserve 
the  distinction  has  led  to  many  extravagances 
of  speech.  The  phrase  "  Headship  of  Christ" 
is  sometimes  used  to  justify  acts  and  decisions 
which  may  be  right,  but  possibly  may  be 
wrong.  That  the  Courts  of  Justice  should 
place  a  Church  on  the  same  level  with  any 
voluntary  association  is  scouted  as  an  insult. 
Mr.    Mirrlees'  views   are    more   in  accordance 


SPIRITUAL   INDEPENDENCE 

with  Christian  humility  when  he  says,  with 
reference  to  the  Cardross  case  in  i860: — "  I 
do  not  see  any  meaning  in  the  great  outcry 
about  the  danger  to  the  spiritual  liberties  of 
a  Christian  society  from  its  being  looked  on 
as  a  temporal  association.  As  regards  liberty 
of  internal  management,  take  the  instance  of 
a  steam  navigation  company,  which  acknow- 
ledges itself  to  be  a  temporal  society ;  and 
yet  no  one  ever  supposes  that  on  this  account 
its  purity  of  discipline  is  interfered  with.  If 
the  directors  depose  one  of  their  captains 
from  his  office  before  the  expiry  of  his 
engagement,  or  for  holding  unsound  views  on 
the  principles  of  navigation,  does  any  one 
think  that  the  liberties  of  the  company  are 
endangered  because  the  captain  has  the 
privilege  of  seeking  the  protection  of  the 
courts  of  law  ?  " 

What  also  can  the  phrase  ''spiritual  in- 
dependence "  mean  in  a  country  such  as  ours 
where  we  enjoy  perfect  freedom  of  opinion, 
and  perfect  freedom  of  association,  but  a  claim 
of  immunity  from  the  restraints  of  civil  law 
when  that  law  interposes  to  maintain  civil 
rights  ?     The    Church   of    England,    and    the 

119 


ELEVENTH  &  THIRTEENTH  ARTICLES 

Church  of  Scotland  freely  elaborated  state- 
ments of  their  fundamental  beliefs  or  creeds, 
and  freely  entered  into  alliance  with  the  State. 
Obviously,  neither  of  them  can  change  these 
creeds  without  the  consent  of  their  partner  the 
State.  The  Houses  of  Parliament,  in  appoint- 
ing two  years  ago  a  Royal  Commission  on 
Ecclesiastical  Discipline,  were  therefore  doing 
no  more  than  causing  inquiry  to  be  made  as 
to  alleged  failures  of  the  Church  of  England 
to  keep  the  terms  of  the  alliance.  Free 
Churches  are  not  subject  to  any  such  inter- 
ference, and  are  under  no  obligation  to  ask 
the  consent  of  the  State  for  any  change  of  their 
Creeds,  but  they  are  under  obligation  to  their 
own  members,  just  as  in  the  case  of  all  other 
voluntary  associations.  If  they  have  no  clause 
in  their  deed  of  association  which  provides 
for  the  contingency  of  change,  they  cannot 
alter  their  creeds  in  any  essential  degree 
without  endangering  the  tenure  of  their 
property.  If  a  change  has  been  made,  and, 
by  the  neglect  of  safeguards,  the  property 
is  lost,  the  majority  by  whom  it  has  been 
lost  have  only  themselves  to  blame.  They 
may    indeed   argue    that   the    decision    of  the 

I20 


CHURCHES   AND   THE   STATE 

law  is  not  founded  on  sufficient  evidence,  and 
that  the  results  of  it  are  calamitous  and 
deplorable,  but  they  cannot  allege  that  the 
law  has  encroached  on  their  spiritual  independ- 
ence. This  way  of  looking  at  the  matter 
makes  clear  to  me  the  whole  course  of  the 
ten  years'  conflict  between  Church  and  State 
in  Scotland,  which  ended  in  the  Disruption 
of  1843.  The  State  insisted  on  the  Church 
keeping  its  bargain  between  them  as  interpreted 
by  the  existing  laws,  and,  in  so  acting,  it 
did  no  more  than  its  duty.  Of  the  two 
parties  in  the  Church  itself,  one  said,  if  these 
really  be  the  terms  of  the  bargain  we  can 
no  longer  abide  by  them,  and  shall  rather 
relinquish  all  the  benefits  of  the  alliance  ;  the 
other  said,  we  dislike  the  terms  as  now 
explained  to  us,  but  we  accept  them  in  the 
meantime,  and,  remaining  in  the  Church,  we 
hope  to  be  able  in  good  time  to  convince 
the  State  that  it  is  for  its  own  interest  to 
agree  to  some  amendment  of  these  terms. 
To  this  the  State  has  so  far  acceded  as  to 
abolish  patronage  in  1874.  It  may  indeed 
be  questioned   whether  the  State  would  have 

made  this  concession  but  for  the   memory  of 

121 


ELEVENTH  fc?  THIRTEENTH  ARTICLES 

its  own  apathy  or  obstinacy,  which  caused 
in  1843  the  heroic  exodus  of  five  hundred 
devoted  ministers,  and  about  one  half  of  the 
laity  which  formed  the  Free  Church.  Now 
again  the  State,  by  Clause  5  in  the  recent 
act  of  parliament  (Churches  of  Scotland  Act 
1905),  has  given  its  consent  that  the  Church 
of  Scotland  may  alter  its  formula  of  subscription. 
If  that  has  been  given  to  a  bare  majority 
of  the  votes  of  the  legislative  courts,  I  think 
it  a  mistake,  and  that  the  Church  of  Scotland 
should  voluntarily  submit  to  some  limitation 
or  qualification  of  its  acquired  power.  Radical 
changes  should  only  be  made  by  specified 
large  majorities.  We  have  a  fitting  precedent 
in  the  constitution  of  the  United  States  of 
America.  It  provides  that  "  Congress  may 
itself  by  a  two-thirds  vote  of  each  House 
(Senate  and  Representatives)  prepare  and 
propose  amendments  which,  before  they  become 
law,  must  be  ratified  by  the  legislatures  of 
three-fourths  of  the  component  States." 

The  General  Assembly  of  the  United  Free 
Church  of  Scotland  has  in  May,  1906,  re- 
asserted its  spiritual  independence,  defining 
that   independence    as    including    the    right    to 

122 


CLAIM  OF  INDEPENDENCE  DOUBTFUL 

change  or  modify  its  constitution,  laws,  and 
formulas,  and  that  it  holds  its  funds  and 
property,  present  and  future,  in  conformity 
with  these  principles  as  stated.  I  think  that 
it  is  still  open  to  question  whether  even 
this  formal  assertion  and  definition  of  in- 
dependence will  ensure  that  security  in  the 
Church's  possession  of  its  property  which, 
it  is  generally  assumed,  would  be  ensured 
in  the  event  of  the  Church  passing  further 
declaratory  acts  involving  serious  and  funda- 
mental changes.  At  the  same  time,  it 
must  be  said  that  if  the  Church  from 
conscientious  convictions  did  so  alter  the 
present  creed,  it  would  be  bound  to  obey 
these  convictions  even  at  the  sacrifice  of  its 
property.  The  probability  or  rather  possibility 
of  such  a  course  of  action  has,  however,  now 
become  so  remote  that  it  need  not  be  taken 
into  account.  The  practical  point  which  does 
need  consideration  is  whether  the  Church 
should  or  should  not  now  exercise  the  right 
it  has  asserted  to  change  the  present  creed. 

The  necessity  for  a  restatement  of  the 
Church's  doctrine,  in  other  words,  of  for- 
mulating a  new  creed,   may  be  urged  on  the 

123 


ELEVENTH  fcf  THIRTEENTH  ARTICLES 

following  grounds.  With  the  knowledge  we 
now  possess  it  seems  to  me  that  simple 
truthful  acceptance  of  the  Westminster  Con- 
fession as  it  stands  by  itself  is  hardly  possible. 
Further,  I  think  that  there  is  at  least  room 
for  doubt  whether  the  Declaratory  Acts  of  the 
United  Free  Church,  which  qualify  subscrip- 
tion, cover  adequately  every  one  of  the 
objectionable  dogmas  of  the  Confession  and 
give  the  liberty  to  traverse  its  strong  state- 
ments, such  as  that  of  "  the  entire  perfection  " 
of  the  Scriptures,  and  the  like,  which  these 
Declaratory  Acts  are  supposed  and  claimed 
to  give.  But  even  if  there  were  no  doubt  as 
to  this,  to  the  minds  of  many  men  it  can 
never  look  but  evasive  and  equivocating  that, 
at  his  ordination,  a  minister  or  elder  is  "required 
to  sincerely  own  and  believe  the  doctrine  of  this 
Church  as  set  forth  in  the  Confession  of  Faith," 
while,  at  the  same  time,  he  is  told  by  Declara- 
tory Acts  that  he  need  not  believe  very 
important  parts  of  that  doctrine  according  to  the 
plain  meaning  of  the  words  of  the  Confession, 
but  in  some  other  different  meaning  of  these 
words.  Again,  the  short  supplementary  De- 
claratory Act  of  1894  affirms  that  the  previous 

124 


THE   NEED   OF   A   NEW   CREED 

Declaratory  Acts  of  1879  and  1892  are  not 
imposed  upon  subscribers  to  the  Confession 
of  Faith.  This,  if  I  rightly  understand  it, 
would  mean  that  one  subscriber  may  accept 
the  Confession  minus  the  Declaratory  Acts, 
and  another  subscriber  the  Confession  plus 
these  Acts.  I  may  not  be  a  competent  judge, 
but  as  far  as  I  can  see,  the  Confession  of 
Faith  with  and  without  the  Declaratory  Acts 
are  two  not  only  different,  but  essentially 
different,  theologies.  The  practical  conse- 
quence of  this  alternative  subscription  might 
be  that  one  clergyman  may  preach  the 
insalvability  of  pagan  and  heathen  peoples, 
or  that  the  world  was  made  in  six  literal 
days,  and  that  another  clergyman  of  the  same 
Church  may  preach  the  very  opposite.  A 
new  creed  wisely  framed,  and  comprehensive 
by  its  brevity  and  simplicity,  would  deliver 
us  from  all  this  uncertainty  and  confusion. 
It  would  relieve  the  consciences  of  men  of 
sensitive  honesty  who  are  at  present  con- 
strained to  give  their  adhesion  to  doctrines 
they  may  know  to  be  contrary  to  historic 
and  scientific  fact,  and  to  be  not  true  as 
a    correct    and    adequate    expression    of    their 

125 


ELEVENTH  6?  THIRTEENTH  ARTICLES 

theological  beliefs.  Why  should  they  be  called 
on  to  bind  themselves  to  creeds  drawn  up  by 
men  of  an  age  out  of  sympathy  with  modern 
thought — by  men  who  had  not  wholly  escaped 
the  influence  of  the  passions  of  recent  con- 
flicts, and  whose  knowledge  of  the  universe 
and  of  the  nature  and  origin  of  the  Scriptures 
was  greatly  less  than  ours  ?  When  we  read 
the  Preamble  to  the  Thirty-nine  Articles  of 
the  Church  of  England  and  compare  it  with  the 
sophistries  of  Newman's  Tract  90,  and  with  the 
excuses  for  subscription  to  these  Articles,  such 
as  those  which  are  used  in  the  January  number 
of  the  Hibbert  Journal  (1906)  ;  when  we 
have  some  knowledge  of  the  extent  of  disbelief 
in  many  of  the  dogmas  of  the  Westminster 
Confession  by  the  clergy  and  elders  in  Scot- 
land, and  some  knowledge  of  the  arguments 
advanced  to  overcome  the  scruples  of  reluctant 
subscribers,  we  are  tempted  to  ask  if  the 
standard  of  honour  in  the  Churches  of  both 
countries  is  not  lower  than  in  most  societies 
which  are  purely  secular.  While  movement  by 
declaratory  acts  is  to  be  deprecated  it  is  right 
to  acknowledge  that  under  all  the  circum- 
stances no  other  was  perhaps  possible,  and  that 

126 


THE  CONFESSION  OF  FAITH  OBSOLETE 

they  are  proving  to  be  most  valuable  stepping- 
stones  to  a  higher  level.  I  can  see  also  the 
great  difficulty  which  lies  in  the  way  of  any 
sudden  suppression  of  the  Confession  of  Faith. 
But  admitting  all  this,  I  think  that  we  would 
be  making  a  mistake  in  holding  on  too  long 
to  this  document  as  an  integral  and  necessary 
part  of  the  Churches'  charter.  No  doubt  the 
Confession  is  venerable  by  age  and  by  many 
sacred  associations.  No  doubt,  also,  there  is 
found  in  it  much  dignity  of  expression  and 
even  a  certain  grandeur  in  its  ascriptions  of 
infinite  greatness  and  majesty  to  God,  but, 
imperfect  by  its  omissions,  by  its  want  of 
balance  and  proportion,  and  by  its  actual  mis- 
statements of  truth  as  now  perceived,  I  regard 
it,  as  a  science  of  religion  or  theology,  to  be, 
as  obsolete  as  the  Ptolemaic  astronomy.  It 
is  mechanical,  harsh,  remorseless.  It  is  not  a 
faithful  report  of  our  Heavenly  Father.  It  is 
not  a  right  presentment  of  the  Gospel  of  our 
Lord  and  Saviour  Jesus  Christ.  Because  of 
this  it  has  become  so  repulsive  and  hateful  to 
me  that,  if  I  may  be  allowed,  I  would  adjure  my 
fellow  laymen  of  all  the  Presbyterian  Churches 

to  demand  its  abrogation.     As  some  justifica- 

127 


ELEVENTH  &  THIRTEENTH  ARTICLES 

tion  for  this  warmth  of  language,  I  add  as  an 
appendix  a  speech  of  the  Rev.  Dr.  Story,  the 
Principal  of  Glasgow  University,  as  reported 
in  the  Glasgow  Herald  of  the  28th  May, 
1903.  Coming  from  such  a  source  could  any 
indictment  of  the  Westminster  Confession  be 
stronger  ? 

In  advocating  the  making  of  a  new  creed 
I  am  not  suggesting  anything  unprecedented. 
The  eight  Free  Churches  of  England  have, 
a  few  years  ago,  agreed  upon  a  common 
catechism  which  is  virtually  a  statement  of 
their  evangelical  faith.  The  Presbyterian 
Church  of  the  United  States  of  America 
has  very  largely  altered  the  Westminster 
Confession  itself,  striking  out  clauses  from 
some  chapters,  adding  two  whole  new  chap- 
ters, and  altering  others.  Besides  this,  it 
drew  up  in  1904  "A  Brief  Statement  of  the 
Reformed  Faith  for  the  better  understanding 
of  our  Doctrinal  Beliefs." 

The  power  to  make  changes  is  not  only 
a  natural  right  but  the  necessary  element  of 
vitality  in  Churches  as  in  other  institutions. 
There     is,     therefore,     something     wrong     in 

immobility,    and     something     wrong     in     the 

128 


THE  CHURCHES  ON  THEIR  TRIAL 

persistent  retention  of  outworn  symbols  of 
religious  belief.  The  Papacy,  by  affirming 
infallibility,  has  pronounced  its  own  doom, 
for  every  healthy  organism  must  have  power 
to  expel  evil  matter  and  to  absorb  the  good. 
The  Church  of  England,  under  the  imperious 
rule  of  its  Prayer  Book,  is  now  fretting  over 
its  impotence  to  remedy  acknowledged  griev- 
ances, to  speak  of  no  greater,  such  as  the 
compulsion  to  read  publicly  the  Athanasian 
creed.  The  Churches  of  Scotland  are  moored 
to  the  anchor  of  the  Westminster  Confession. 
But  surely  the  time  has  come  when  we  must 
examine  anew  the  principles  on  which  our 
conception  of  the  Church  is  founded,  and 
also  the  rules  and  procedure  which  are  built 
on  that  conception.  For  never  more  than 
now  the  Churches  are  on  their  trial.  They 
are  asked  to  explain  why  it  is  that  they 
have  lost  hold  of  the  masses  of  the  people. 
If  we  listen  to  voices  outside  the  Church 
which  have  had  so  remarkable  expression  in 
the  recently  published  book  Christianity  and 
the  Working  Classes,  we  find  a  unanimous 
denial  by  its  twelve  authors,  some  of  them 
Labour  members  of  Parliament,  that  the  poor 
i  129 


ELEVENTH  tf  THIRTEENTH  ARTICLES 

are  irreligious,  however  much  they  have 
become  alienated  from  the  Church.  We  are 
told  that  they  reverence  Christ,  but  not  His 
religion  as  exemplified  in  the  lives  of  those 
who  profess  to  be  His  followers  ; — "  that  it 
is  ChurcMsniiy  not  Christianity  which  they 
detest."  The  antagonism,  which  is  asserted 
to  be  very  real,  is  attributed  to  "  religious 
exclusiveness,"  "religious  snobbery,"  "want  of 
sympathy  with  the  new  aspirations  and  ideals 
of  the  working  man."  Christ,  they  believe, 
taught  the  brotherhood  of  man.  This  gospel 
of  generosity  and  self-sacrifice  they  feel  is 
little  preached,  but  ignored,  and  too  often 
traversed  by  the  practice  of  the  ordinary 
church-goer.  If  we  listen  to  a  voice  from 
within  the  Church,  here  is  what  Canon 
Henson  has  written:  "  He  must  be  blind 
and  deaf  who  does  not  see  on  all  hands 
evident  and  sinister  tokens  of  the  dislike 
and  disgust  with  which  religious  men  regard 
the  Churches."  And  again  :  "  Men  are 
weary  of  theology ;  they  are  contemptuous 
of  systems  of  discipline  and  worship ;  a 
hundred  tokens  show  that  they  are  desert- 
ing   the    Churches,    but    they    never    fail    to 

13° 


THE  LAYMEN  ARE  TO  BE  BLAMED 

welcome  and  yield  to  the  influence  of  Christian 
goodness." 

These  grave  charges  are  not  without  foun- 
dation. Many  years  ago  my  friend  the  late 
Professor  Alexander  Balmain  Bruce,  the 
eminent  theologian  and  author,  said  to  me 
with  reference  to  certain  discussions  in  the 
General  Assembly  of  the  Free  Church,  "How 
beautiful  Christianity  can  be  in  individual 
lives,  but  how  unlovely  it  sometimes  is  incor- 
porated." However  great  be  the  deficiencies 
of  the  Churches,  however  true  it  may  be 
that  the  debates  and  controversies  within  the 
Church  do  not  afford  the  highest  examples 
of  courtesy,  candour,  and  charity,  I  hold 
that  it  is  not  the  clergy  but  we  the  lay 
members  of  the  Churches  who  are  chiefly 
to  blame  for  the  alienation  of  the  working 
classes.  We  have  been  too  long  acting  as 
if  Christianity  was  little  more  than  an  affair 
of  a  few  religious  services  performed  in  a 
comfortable  pew,  with  the  accessories  of 
pleasant  music  and  the  mild  excitement  of 
listening  to  an  essay  well  read  or  declaimed. 
To  worship  God  is  doubtless  our  duty,  but 
that  worship  may  be  worse  than  useless  if  it 

131 


ELEVENTH  fc?  THIRTEENTH  ARTICLES 

be  belied  by  a  week-day  character  wanting 
in  honour,  truthfulness,  kindliness  ;  in  justice, 
mercy,  and  love  to  our  neighbour,  even  the 
humblest.  It  is  only  too  true,  as  we  are 
now  being  told  so  plainly,  that  the  church- 
goer who  is  a  tyrannic  master,  an  unscrupulous 
trader,  or  a  selfish  lover  of  pleasure,  drives 
his  fellow-men  away  from  the  Church  and 
from  all  the  healing  influences  which  should 
be  found  within  the  Church. 


132 


FOURTEENTH    ARTICLE 

The  Fourteenth  Article,  which  might  well  be 
excluded  from  a  creed,  is  a  statement  of 
the  Presbyterian  theory  of  the  government 
of  the  Church  as  distinguished  from  that 
of  the  Roman,  Greek,  and  Anglican  Churches. 
These  Churches  hold  that  the  office  of  Bishop 
is  superior  to  that  of  Presbyter — that  it  is 
apostolic  in  dignity,  continuous  in  unbroken 
succession,  and  that  it  is  essential  to  the 
validity  of  ordination.  This  claim  I  believe 
is  founded  upon  the  alleged  fact  that  the 
three  orders  of  Priest,  Deacon,  and  Bishop 
are  Divine  institutions,  for  the  reason  that 
they  were  recognised  and  sanctioned  by  the 
Apostles.  But  if  apostolic  approval  constitutes 
the  Divine  element  of  an  institution,  would 
not    also    election    by    lot    to    apostolic   office 

i33 


FOURTEENTH   ARTICLE 

itself  and  the  principle  of  community  of  goods, 
be  Divine?  for  they  also  had  apostolic  approval. 
The  truth  seems  to  be  that  the  leaders  of  the 
early  Church  followed  the  precedents  of  the 
Jewish  synagogue,  which  were  familiar  to  their 
experience.  Their  example  of  doing  that 
which  was  expedient  in  the  circumstances  is 
all  we  need  to  follow.  The  appointment  of 
a  Bishop  requires  no  other  justification  than 
expediency,  but  neither  expediency  nor  Chris- 
tian humility  will  justify  the  seating  him  on 
a  cathedral  throne.  All  such  pomp  of  office 
appertains  to  the  antiquated  conception  of  a 
visible  Kingdom  of  Christ  on  earth. 

In  full  consistency  with  these  very  low 
Church  views  has  been  the  opinion  I  ventured 
to  urge  that  a  great  opportunity  has  now  come 
for  making  revolutionary  changes  in  the  con- 
stitution of  our  Presbyterian  religious  societies  ; 
— -Churches,  no  doubt,  they  must  in  courtesy 
continue  to  be  called.  A  new  creed  seems 
to  me  to  be  a  necessity,  if,  for  no  other  reason, 
than  to  remove  the  scandal — to  my  mind  the 
very  great  scandal  — of  dishonest  subscription. 
As  to  changes  in  Church  government,  I  wrote 
to  the  Glasgow  Herald  on  the  30th  of  August, 

r34 


CHANGES   IN   CHURCH   GOVERNMENT 

1904,  as  follows: — "In  the  three  short  letters 
I  sent  you  dated  the  3rd,  6th,  and  10th  of 
this  month  I  carefully  abstained  from  expressing 
any  opinion  as  to  the  recent  decision  of  the 
House  of  Lords  and  all  that  it  involves.  My 
sole  motive  in  writing  was  to  urge  the  laymen 
of  the  U.F.  Church  to  draw  good  out  of  the 
evil  and  make  '  sweet  the  uses  of  adversity.' 
In  a  conjuncture  so  acute,  in  circumstances 
so  momentous,  our  voices  may  be  heard  when 
we  demand  that  the  Church  shall  provide 
us  with  a  new  short  creed,  and  that  our 
representation  in  the  legislative  Courts  must 
be  amended. 

"To  this  latter  suggestion  may  I  now  be 
allowed  to  add  that  much  more  ought  to  be 
done  than  only  to  alter  the  method  of  electing 
our  delegates.  The  Church  Courts  them- 
selves require  radical  change.  The  General 
Assembly  should  be  divided  into  two  houses, 
as  in  the  British  Parliament — one  for  clergy- 
men alone,  and  one  for  laymen  alone.  No 
enactment  of  the  one  house  would  be  valid 
without  the  assent  of  the  other  ;  and,  in 
certain  extreme  cases  of  deadlock  or  other- 
wise,   the    matter    under    consideration    would 

x35 


FOURTEENTH   ARTICLE 

be  submitted  to  the  whole  membership  by 
some  scheme  of  referendum.  The  house  of 
laymen  would  naturally  give  its  chief  concern 
to  questions  of  finance  and  property  ;  the 
other  house  to  those  of  doctrine,  worship, 
and  evangelising. 

"I  venture  to  say  that  the  material  well-being 
of  the  clergy  would  be  promoted  by  such  a 
change,  for  the  reason  that  laymen  would  feel 
more  than  they  do  at  present  their  responsi- 
bility to  provide  suitably  for  the  maintenance 
of  those  who  devote  their  whole  lives  to  the 
ministry.  It  would  relieve  the  clergymen 
themselves  of  the  odium  of  seeming  to  speak 
with  a  selfish  bias  when  they  intervene  in 
financial  debate.  I  venture  to  say  also,  that,  if 
there  had  been  a  constitution  such  as  this, 
twenty  years  ago,  the  catastrophe  we  now  so 
greatly  deplore  would  have  been  averted. 

"  Our  old  Scottish  Parliament  or  Estates 
was  virtually  one  house  in  which  Lords  and 
Commons  sat  together.  It  seems  to  me  to 
be  probable  that  Knox  and  the  Reformers, 
in  framing  the  constitution  of  the  Church, 
followed  the  precedent  of  the  secular  Govern- 
ment   of  the    time.       But    all    experience    and 

136 


CHURCH   GOVERNMENT 

all  political  philosophy  points  to  the  necessity 
of  two  Houses  of  Parliament.  I  know  of  no 
reason  why  this  is  not  equally  expedient  in 
the  ecclesiastical  region." 


i37 


.  ...    ,  ;    I 


A   LAYMAN'S   THOUGHTS   ON   THE 
CHURCH    AND   ITS   MINISTRY. 


"  There  be  two  things,  unity  and  uniformity." 
"  Men  create  oppositions  which  are  not,  and  put  them 
into  new  terms  so  fixed,  as  whereas  the  meaning  ought 
to    govern    the    term,    the    term    in    effect    governs    the 
meaning." 

"And  if  it  so  come  to  pass  in  that  distance  of 
judgment  which  is  between  man  and  man,  shall  we  not 
think  that  God  above,  that  knows  the  heart,  doth  not 
discern  that  frail  men,  in  some  of  their  contradictions, 
intend  the  same  thing,  and  accepteth  of  both?" 

Bacon. 


140 


Cove,  \$th  December,  1897. 

Dear  Southwell, 

Finding  myself  with  some  leisure  to-day 

when  I  am  taking  a  holiday  from  business,   I 

shall    tell   you   a   little    of  my   thoughts   after 

reading  parts  only,   and  that   in   a  superficial 

way,  of  the  book  you  kindly  lent  me. 

It  happens  that   I    have  also  been  reading 

anew  the  earlier  volumes  of  Froude's  History, 

and    can    compare    his    and    Mr.    Wakeman's 

presentation  of  the  same  events.     The  motive 

of   the   latter   seems    to    be    to    minimise    the 

corruptions  of  the    Church   of   Rome,   and  to 

weaken  the   reasons  for  the  protests  and   for 

the  violent  action  of  the  reformers  ;  the  motive 

of   the    other    to    show   the    reality    of   these 

corruptions,  and  to  justify  a  revolution  which 

was  nothing  short  of  salvation  from  spiritual 

domination.     I     know    very    well    that    while 

141 


LETTERS   ON   THE   CHURCH 

Froude  is  credited  with  a  literary  style  of 
sparkling  clearness,  and  with  a  dramatic  power 
of  marshalling  facts,  his  accuracy  is  often  open 
to  question.  Of  this  students  alone  are  able 
to  judge,  but  I  still  can  form  opinions  from 
the  authentic  documents  which  he  so  largely 
quotes.  Mr.  Wakeman,  on  his  part,  seems  to 
me  to  be  rather  slipshod  in  his  statements  and 
extreme  in  his  partisanship.  For  example,  at 
page  247  he  says  :  "It  is  said  that  altogether 
during  the  reign  of  Henry  VIII.  no  less  than 
70,000  persons  were  put  to  death  for  offences 
against  the  law."  Froude,  at  page  411  of 
his  third  volume,  examines  the  "respectable 
authorities,"  and  by  simply  naming  them  and 
repeating  their  statements,  proves  their  utter 
untrustworthiness.  At  page  241  of  Mr.  Wake- 
man's  book,  the  execution  of  Anne  Boleyne 
is  spoken  of  as  "a  murder  of  deeper  dye  than 
any  other  gross  and  foul  act  of  tyranny  of 
which  the  history  of  England  makes  mention." 
But  no  one,  in  my  view,  can  read  the  full 
account  of  the  trial — of  the  names  of  the 
judges  (some  of  whom  were  the  queen's 
relatives)  ;  of  the  confessions  of  the  implicated 
adulterers  (who  could  gain  nothing  by  confes- 

142 


AND   ITS    MINISTRY 

sion) — without  feeling  the  evidence  for  guilt 
to  be  enormous.  The  punishment  was  extreme, 
but  there  seems  to  have  been  a  callousness  as 
to  bloodshed  in  those  days  which  is  beyond 
our  comprehension. 

I  suppose  that  the  general  purpose  of  Mr. 
Wakeman's  book  is  to  prove  the  historical 
continuity  and  identity  of  the  Anglican  Church 
with  the  Churches  of  Christendom,  let  us  say, 
in  the  fifth  century,  before  the  claims  to 
primacy  of  the  Church  of  Rome  had  been 
admitted,  and  when  the  ".apostolic "  system 
had  been  generally  adopted.  I  have  no  desire 
to  dispute  any  such  contention.  The  question 
has  no  interest  for  me  other  than  academic. 
The  only  century  I  care  about  is  the  first;  or, 
in  other  words,  I  attach  no  authoritative  value 
to  any  records  or  precedents  other  than  those 
of  the  New  Testament.  My  appeal  is  to  the 
sayings  of  Christ,  and  to  what  we  are  told  in 
the  Acts  and  the  Epistles  of  the  original 
constitution  of  the  Church.  Christ  has  said, 
"  Come  unto  me  all  ye  who  labour  and  are 
heavy  laden,"  "Him  that  cometh  unto  me  I 
will  in  no  way  cast  out,"  "Call  no  man 
master,"  "  Where  two  or  three  are  met  together 

i43 


LETTERS   ON   THE   CHURCH 

in  my  name,  there  am  I  in  the  midst  of 
them."  Words  such  as  these  are  the  charter 
of  my  freedom.  No  priest,  no  bishop,  no 
Presbyterian  minister  must  intervene.  In  the 
light  of  such  language  no  external  acts,  no 
sacraments,  can  be  regarded  as  indispensable 
for  salvation,  but  only  as  the  wisely  appointed 
means  of  helping  our  faith  and  promoting  our 
sanctification.  As  to  the  visible  Church,  does 
not  Christ  Himself  warn  us  to  beware  of  false 
prophets?  Do  not  His  apostles  counsel  us  to 
"try  the  spirits  ";  to  "prove  all  things,"  and 
do  they  not  predict  early  departures  from  sound 
doctrine  and  practice?  In  accordance  with  such 
injunctions — thinking  and  judging  for  myself 
— I  repudiate  the  system  I  understand  by  the 
term  "  apostolic  "  and  the  theories  I  understand 
by  the  term  "sacramentarian."  Do  not  let  us 
forget  this,  that  from  all  bodies  of  men  who 
assert  for  themselves  special  powers  and  privi- 
leges we  have  the  right  to  ask  their  credentials  ; 
and,  further,  that  in  whatever  laws  and  rules 
such  men  make  for  others  we  have  always 
strong  reason  to  suspect  self-interest.  I  apply 
this  to  the  early  Church.  The  gradual  absorp- 
tion of  its  government  by  the  clergy  appears 

144 


AND    ITS    MINISTRY 

to  me  to  be  largely  a  usurpation,  and  it  is  only 
to  be  expected  that  men  in  such  circumstances 
should  create  offices  and  titles,  and  introduce 
new  doctrines,  observances,  and  ceremonies  to 
magnify  their  own  importance  and  enhance 
their  own  wealth  and  power. 

You  know  my  view  that  a  bishop  in  the 
modern  sense  is  not  the  bishop  of  St.  Paul's 
time,  and  how  I  believe  this  to  be  abundantly 
evident  from  the  story  of  his  sending  from 
Miletus  to  Ephesus,  "  calling  to  him  the 
presbyters."  These  men  he  addresses,  "  Take 
heed  unto  yourselves,  and  to  all  the  flock  in 
which  the  Holy  Ghost  has  made  you  bishops 
to  feed  the  church  of  God."  These  bishops, 
then,  who  presided  'over  a  comparatively  small 
Christian  community,  were  fairly  large  in 
number,  and,  doubtless,  were  no  other  than 
ordinary  citizens  selected  from  among  their 
fellow  converts  on  account  of  superior  character 
and  gifts.  This  to  me  is  an  illustration  how 
words  rule  our  thoughts.  The  word  remains, 
the  thing  itself  has  changed.  If  there  be  any 
reality  in  the  theory  of  "  apostolic  succession," 
it  obtains  with  greater  force  in  the  Scottish 
Churches  (unfortunately,  in  my  opinion,  called 

.  k  145 


LETTERS   ON   THE    CHURCH 

Presbyterian)  than  in  the  Anglican  Church, 
for  they  have  given  a  wider  space  to  the 
office  and  work  of  the  bishop — in  its  real 
and  primitive  sense — and  the  ordination  of 
them  continuously  has  never  been  interrupted. 

In  contending,  as  I  virtually  am  doing,  for 
a  grander  and  nobler  conception  of  the  Church 
than  appears  to  be  in  Mr.  Wakeman's  thoughts, 
I  have  appealed  to  the  words  of  Christ,  but 
I  appeal  also  to  fact  and  to  personal  experience. 
Has  not  God  (and  I  desire  to  express  myself 
with  deep  reverence)  baptised  with  His  Holy 
Spirit  men  who  are  outside  the  so-called 
Apostolic  Churches  ?  Have  I  not  known 
men  and  women  of  the  saintliest  lives  who 
manifestly  were  members  of  Christ's  mystical 
body  although  members  of  Churches  whose 
sacraments  are  not  allowed  to  be  valid  ;  and 
do  I  not  know  by  the  intuitions  of  my  own 
soul  that  no  human  agent  and  no  rite  is 
necessary  to  absolution  from  sin  and  to  the 
sense  of  its  forgiveness  ? 

I  speak,  my  dear  Southwell,  with  some 
warmth,  for  I  detest  all  priestly  pretensions — 
the  "lording  it  over  Christ's  heritage."  I 
regard    with    profound    regret    and   with   some 

146 


AND   ITS   MINISTRY 

scorn  the  exclusive,  and,  to  my  way  of  thinking, 
the  schismatic  spirit  of  the  extreme  Anglican 
party,  and  I  view  with  distress  the  yearning 
of  so  many  of  its  members  towards  the  Roman 
Church  and  towards  some  of  its  false  and 
degrading  practices.  Surely  all  this  is  incon- 
sistent with  the  manhood  of  Englishmen,  and 
with  the  adjuration  that  we  "  stand  fast  in 
the  liberty  wherewith  Christ  has  made  us 
free." — Believe  me,  with  kindest  regards,  yours 
always,  affectionately, 

J.  S.  TEMPLETON. 


T.  Martin  Southwell,  Esq., 
Carpet  Manufacturer, 

Bridgnorth,  Shropshire. 


147 


LETTERS   ON   THE   CHURCH 


R.M.S.  "China"  at  Sea, 
6th  January \   1898. 

My  dear  Southwell, 

Let  me  say,  in  the  first  place,  that  I 
am  glad  that  you  give  me  credit  for  some 
breadth  of  view,  because  I  really  feared  that 
I  was  not  making  sufficient  allowance  for  the 
mental  habit  and  attitude  of  others.  The 
whole  question  of  what  is  the  Church,  and 
what  are  its  functions,  is  confessedly  most 
difficult.  So  much  has  been  written  and 
spoken  that  it  seems  almost  presumptuous 
for  laymen  to  express  any  opinion  at  all. 
Nevertheless  we  cannot  divest  ourselves  of 
responsibility,  and  therefore  it  is  not  altogether 
arrogance  to  differ  from  reputed  authority. 
Here,    then,    are    some    of  the   questions    I 

ask  myself:  "What  meaning  are  we  to  attach* 

.     148 


AND   ITS    MINISTRY 

to  Christ  saying  that  His  Kingdom  was  not 
of  this  world — that  the  Kingdom  cometh  not 
with  observation,  but  is  within  you  ? "  And 
of  St.  Paul's  defining  the  Kingdom  of  God 
being  ''righteousness,  peace,  and  joy  in  the 
Holy  Ghost?"  Would  not  sayings  such  as 
these  mean  that  this  Kingdom — this  Church — 
is  subjective,  not  objective  ?  Again  I  ask,  is 
unity  of  belief,  except  in  a  few  essential 
doctrines,  a  possible  thing  ?  Men  must  always 
differ,  and  it  is  even  strange  that  we  are 
only  now  beginning  to  see  that  opinion  cannot 
be  compelled.  The  Preamble  to  the  Thirty- 
nine  Articles  of  your  Prayer  Book  is  a  curious 
illustration  that,  three  and  a  half  centuries 
ago,  it  was  ^  assumed  that  opinion  could  be 
compelled.  Should  considerations  such  as 
these  not  lead  us  to  doubt  whether  we  may 
not  be  pursuing  a  phantom,  when  we  expect 
that  all  Christians — all  those  I  mean  who 
love  and  seek  to  obey  Christ  in  sincerity  and 
truth — must  necessarily  be  parts  of  one  com- 
plete concrete  organism  ?  May  not  the  true 
unity  which  we  are  required  to  promote  be 
something  different  from  this  ?  May  not  that 
unity,  so  far  as  it  has  visible  expression,   be 

149 


LETTERS   ON   THE    CHURCH 

a  unity  analogous  to  that  of  an  army  of  which 
the  component  parts,  while  differing  in  their 
kinds  of  service,  and  while  even  mutually 
jealous,  are  agreed  in  devotion  to  one  leader 
and  in  the  desire  to  succeed  in  one  general 
purpose  ?  But  even  such  a  theory  of  unity 
points  to  the  mental  motives — (the  subjective) 
— being  the  essential  element :  to  the  outward 
organisation — (the  objective) — the  accidental. 
I  am  inclined  to  think  that  such  a  view  of 
unity  is  the  only  real,  the  only  possible 
Catholicity.  As  a  practical  principle  of  my 
own  life  it  has  been  growing  much  of  late 
years.  Accepting  the  fact  of  necessary  external 
divisions,  attaching  little  importance  to  the 
dogmas — in  almost  no  case  essential  to  salva- 
tion— which  are  the  grounds  of  difference 
among  Christian  denominations,  I  could  be- 
come a  member  of  any,  and  to  all  feel 
sympathy  and  the  willingness  to  help  with 
my  means. 

Following  up  the  line  of  thought  which 
makes  religion  mainly  subjective,  let  me  tell 
you  of  my  surprise  in  reading  the  life  of 
Cardinal  Manning — how,  paying  a  visit  to 
Cologne    Cathedral,   he  writes   enthusiastically 

!5° 


AND   ITS   MINISTRY 

of  the  advantages  of  Roman  Catholic  worship 
over  that  of  the  Anglican  Church  of  which 
he  was  still  a  member,  from  its  being  so 
much  more  ''objective."  He  was  referring 
to  the  adoration  of  relics  and  the  like.  But 
surely,  if  the  second  commandment  of  the 
Decalogue  means  anything,  it  is  the  primitive 
assertion  that  religion  is  subjective.  And  so 
in  the  New  Testament.  How  remarkable  and 
how  significant  is  the  silence  of  our  Lord  and 
His  Apostles  as  to  the  performance  of  any 
external  acts.  The  little  that  is  said  rather 
suggests  their  nullity.  "When  ye  pray  enter 
into  your  closet."  When  a  model  prayer 
is  taught,  it  is  brief  almost  to  baldness.  He 
institutes  indeed  the  sacrament  of  the  Lord's 
Supper,  but  the  very  simplicity  of  the  rite 
seems  to  sustain  my  contention.  All  St. 
Paul's  epistles  appear  to  my  general  impres- 
sions to  be  saturated  with  the  idea  that 
the  believer  in  Christ  is  raised  above  all 
ordinances,  all  observances.  No  days,  no 
places,  no  persons  have  for  him  any  special 
sanctity.  So  with  the  other  Apostles.  St. 
James  identifies  true  religion  with  the  common 
charities    of   life,    and    St.    John    insists    upon 

151 


LETTERS   ON   THE   CHURCH 

love    to    God    and    man    being    its    sum    and 
substance. 

To  return  for  a  moment  to  the  subject  of 
unity,  was  not  Christ  showing  us  an  example 
of  toleration  when,  on  hearing  complaints  that 
other  men,  not  His  followers,  were  casting  out 
devils  in  His  name,  He  said,  "  Forbid  them 
not."  Surely  these  others  were,  in  some 
sense,  another  Church  not  then  incorporated 
with   His  own. 

The  position  I  have  been  trying  to  reach, 
if  I  have  reached  it,  would  prepare  the  way 
for  my  making  reference  to  your  remark  as 
to  "  the  awful  unreality  of  much  of  our  public 
worship."  But  are  we  not  burdening  that 
worship  with  a  necessity  to  be  very  real  ?  If 
Christ  tells  us  to  pray  to  our  Father  in 
secret,  then  does  it  not  follow  that  public 
worship  must  largely  be  less  real  ?  And,  in 
fact,  that  is  how  I  have  come  to  regard  that 
and  all  social  worship.  It  has  become  to  me 
very  much  an  official  act ;  one  in  which  I 
take  part  freely  and  gladly  as  done  in  my 
capacity  as  a  member  of  a  community  and 
a  member  of  a  family.  To  multiply  and 
elaborate    Church    services,    or    to    think    of 

lS2 


AND   ITS   MINISTRY 

them  but  as  different  and  subsidiary  to 
private  devotion  must  therefore,  if  I  am  right, 
have  in  it  an  element  of  serious  danger.  In 
respect  to  them  I  could  exclaim  with  St. 
Paul,  "Are  ye  so  foolish,  having  begun  in 
the  Spirit  are  ye  now  to  be  perfected  in  the 
flesh  ? " 


Believe  me,  always,  yours  most  sincerely, 

J.  S.  TEMPLETON. 


'53 


LETTERS   ON   THE   CHURCH 


Cove,  Dumbartonshire; 
i  st  January )   1899. 

My  dear  Southwell, 

In  writing  you  a  few  days  ago  I  said 
that  I  would  postpone  all  reference  to  the 
Duke  of  Argyll's  letter  which  you  kindly 
sent  me.  If  I  attempt  to  refer  to  it  now,  I 
fear  that  I  cannot  express  myself  within  the 
bounds  of  ordinary  correspondence.  How- 
ever, it  will  do  me  good  to  define  to  myself 
the  opinions  I  hold,  and  it  may  at  least 
interest  you  to  watch  the  process,  even 
although  it  may  not  carry  with  it  your 
assent. 

I  have  always  understood  that  the  state- 
ments on  the  subject  of  the  Eucharist  in 
the  Presbyterian  Confession  of  Faith  and  the 
Thirty-nine  Articles  of  the  Church  of  England 
were    in    substantial    agreement.      The    term 

i54 


AND   ITS    MINISTRY 

you  use,  "  Consubstantiation,"  would,  I  think, 
be  refused  by  the  Duke  as  being  indefinite 
and  unphilosophical.  With  every  word  he 
says  as  to  turning  a  simple  ordinance 
intended  to  be  a  common  bond  of  union 
into  the  battlefield  of  sectarian  strife,  I 
agree   with  all   my   heart. 

A  short  time  since  I  had  occasion  to  state 
my  own  views  of  the  Lords  Supper,  and  I 
did  so  in  language  I  shall  now  try  to  repeat. 
"  Why  can't  we  see,"  I  said,  "  that  Christ 
used  metaphors  as  a  poet  would,  and  such 
as  were  intelligible  and  in  accord  with  the 
mental  habits  of  an  Oriental  people  ?  He 
has  said  '  I  am  the  Vine,'  '  I  am  the  Door.' 
On  one  occasion  (Matthew  xvi.,  vv.  5  to  12) 
He  upbraids  His  disciples  for  their  slowness 
to  see  that  He  was  speaking  figuratively. 
1  How  is  it,'  He  says,  'that  ye  do  not 
perceive  that  I  speak  not  to  you  concerning 
bread '  (literal  bread).  Surely,  therefore,  we 
may  regard  Christ's  words  at  the  institution 
of  the  commemorative  rite  as  intended  to 
convey  a  spiritual  conception.  To  attach  a 
literal  meaning  to  them  is  a  pure  misappre- 
hension of  the  contemporary  modes  of  speech 

i55 


LETTERS   ON   THE   CHURCH 

no  less  than  gross  materialism."  I  went  on 
to  say,  "  Have  you  ever  paused  to  think 
what  a  marvellous  thing  growth  is  ?  Man 
can  construct.  To  work  in  any  way  corre- 
sponding to  growth  in  vegetable  or  animal 
life  is  utterly  beyond  his  power.  Growth 
is  Divine — the  visible  expression  of  the 
immanent  Creator.  The  thought  involved  in 
Christ's  language  evidently  is  this,  that  inas- 
much as  the  life  and  the  growth  of  our 
material  bodies  are  nourished  by  bread  and 
wine,  so  does  that  of  our  souls  depend  upon 
Him.  The  Kingdom  of  God  is  as  seed 
which  springs  up  and  grows,  '  he  knoweth 
not  how'  (Mark  iv.  26).  On  our  part  we 
announce  our  faith  by  an  act  of  loving 
remembrance  ;  He,  on  His  part,  promises 
that  our  souls  shall  be  sustained  and  grow 
in  grace  just  as  our  bodies  are  sustained 
and  grow  by  the  use  of  food.  The  bread 
and  wine  are  the  outward  signs  of  a  real 
transaction.  To  suggest  anything  mysterious 
in  the  outward  signs — something  changed  or 
superadded — can  in  no  degree  enhance  the 
solemnity  of  the  spiritual  fact." 

But    many    questions    surround    Eucharistic 
156 


AND   ITS    MINISTRY 

doctrine  beyond  the  meaning  of  the  rite.  To 
whom  is  it  to  be  administered,  and  by 
whom  ?  What  makes  it  valid  and  what 
invalid  ?  Questions  such  as  these  carry  you 
inevitably  back  to  the  fundamental  consider- 
ation, What  is  the  Church,  has  it  divinely 
appointed  laws,  and  has  it  divinely  accredited 
ministers  ? 

The  Duke  of  Argyll  in  a  letter  to  the 
Times,  written  previously  to  that  you  sent 
me,  avows  himself  to  be  a  High  Churchman, 
by  which  he  says  he  means  that  he  holds 
the  highest  possible  estimate  of  the  origin, 
of  the  nature,  and  of  the  rights  of  the 
Church  of  Christ  as  a  visible  society  on 
earth.  The  statements  of  the  authoritative 
documents  of  the  Presbyterian  Church  clearly 
sustain  this  view,  and,  in  the  assertion  of 
its  independent  jurisdiction,  even  go  beyond 
those  of  the  Church  of  England.  If,  there- 
fore, I  express  doubts  as  to  the  generally 
accepted  dogmas  on  the  subject,  I  am  daring 
to  differ  from  my  own  Church  as  much  as 
from  yours. 

But  I  say,  why  should  we  be  bound  by 
the  creeds  of  two  and  a  half  centuries  ago? 

i57 


LETTERS   ON   THE   CHURCH 

Is  there  not  a  strong  presumption  that  the 
Reformers  were  incapable  of  freeing  them- 
selves altogether  from  influences  inherited 
from  the  Church  of  Rome  ?  As  a  matter  of 
fact,  we  plainly  see  that  they  did  err.  Many 
of  the  articles  of  bur  Confession,  such,  for 
instance,  as  the  duty  of  the  civil  magistrate 
to  enforce  ecclesiastical  penalties,  are  now 
repudiated.  Why  should  I  accept  as  authori- 
tative the  opinions  of  men  who,  some  three 
years  after  the  promulgation  of  the  Confes- 
sion (about  1648),  passed  an  edict  in  the 
English  Parliament  that  "any  man  who 
denied  the  doctrine  of  the  Trinity,  or  of 
the  divinity  of  Christ,"  etc.,  "  shall  suffer 
the  pain  of  death  ? "  Therefore,  it  seems  to 
me  no  presumption  to  think  it  possible  that 
the  theories  of  that  age  as  to  the  visible 
Church  may  be  misconceptions,  and,  in  their 
effect,  mischievous. 

A  visible  Church  there  must  be,  as  there  has 
always  been,  but  it  is  equally  true  that  there 
is  a  Church  invisible,  for  "as  many  as  are  led 
by  the  Spirit  of  God,  they  are  the  sons  of 
God";  a  category  which  includes  some  of  those 
who  are  outside  the  visible  Church  as  certainly 

158 


AND   ITS   MINISTRY 

as  the  visible  Church  includes  some  of  those 
who  are  not  led  by  the  Spirit  of  God.  What 
I  ask  myself  then  is  this  :  Have  not  men,  ever 
since  Apostolic  times,  been  thinking  too  much 
of  the  Church  in  the  sense  of  a  concrete  organ- 
isation, and  too  little  of  it  in  the  higher  sense 
of  the  unseen  and  incalculable  number  of  true 
believers?  Should  the  outward  things  which 
give  the  visible  Church  its  form  and  pressure 
not  be  regarded  as  accidental  rather  than  as 
essential,  not  as  primary  but  as  secondary,  not 
as  permanent  but  as  variable  and  transitory  ? 
If  we  turn  to  the  Gospels  we  find  that  Christ 
Himself  distinctly  affirms  that  "  His  Kingdom 
is  not  of  this  world"  .  .  .  ''that  it  comes  not 
with  observation  (or  outward  show)  but  is 
within  us."  He  tells  His  disciples  that  autho- 
rity "  among  them  shall  not  be  such  dominion 
or  authority  as  the  Gentiles  exercise."  He 
speaks  of  all  "those  who  hear  His  voice  as 
becoming  one  flock  "  (not  one  fold,  as  wrongly 
translated)  "of  which  He  is  the  one  Shepherd," 
and  of  "  those  who  do  the  will  of  God  as  being 
His  mother  and  brethren."  He  intimates  His 
purpose  to  build  a  Church  of  which  St.  Peter, 
because  of  his   confession  of  the   Messiahship 

i59 


LETTERS   ON   THE   CHURCH 

of  His  Master,  should  be  the  rock-stone.  The 
confession  clearly  is  the  essential  qualification 
— that  only  which  makes  every  man  a  stone 
in  the  edifice  which  Christ  then  saw  with 
joyous  anticipation  was  begun  to  be  laid  in 
that  first  discovery  and  acknowledgment  of 
His  Messiahship.  As  this  qualification  is 
spiritual  and  unseen  there  can  be  no  inference 
that  He  had  in  His  thought  or  intended  to 
suggest  a  superstructure  which  would  be  im- 
pressive by  its  external  manifestation.  It  may 
be  contended  that  the  appointment  by  Christ 
of  His  twelve  disciples  indicates  a  rudimentary 
plan  for  the  government  of  the  visible  Church. 
That  certainly  is  not  what  we  are  told  was  the 
purpose  of  the  appointment.  The  purpose  is 
distinctly  said  to  be  that  they  should  be  trained 
by  Christ  Himself  in  the  knowledge  of  the 
principles  of  His  kingdom,  that  they  should  be 
Apostles  or  '  envoys  '  in  the  dissemination  of 
these  principles,  and  finally,  that  they  should 
be  witnesses  to  the  facts  of  His  life,  death,  and 
resurrection.  I  know  of  no  words  attributed 
to  Christ  which  can  be  received  as  evidence 
to  prove  that  He  gave  any  commission  to  the 

Apostles  to  appoint  successors  ;    I   fail  to  find 

160 


WRSITY 
[STftF 

it  in  the  often-quoted  passa^elr^wnere  the 
disciples  are  charged  "  to  go  into  all  the  world 
and  preach  the  Gospel  to  the  whole  creation," 
and  in  that  in  which  He  is  said  to  have 
"  breathed  upon  them  saying,  whose  sins  ye 
remit  they  are  remitted,  and  whose  sins  ye 
retain  they  are  retained."  These  seem  to  me 
not  to  imply  any  instruction  to  perpetuate  the 
office  of  Apostle,  but  only  to  express  the 
obligation  of  all  believers  to  spread  the  Gospel, 
and  the  promise  to  sustain  the  judgment  of 
Christian  societies  in  the  exercise  of  just  and 
salutary  discipline. 

When,  in  the  "  Acts  of  the  Apostles"  and 
the  Epistles,  we  come  to  examine  the  develop- 
ment of  rule  and  subordination  in  the  primitive 
Church,  the  prevailing  note  seems  to  be 
simplicity  of  administration.  The  general  body 
of  disciples,  or,  as  we  would  say,  the  laity,  are 
constantly  recognised.  They  are  the  "  saints," 
"the  faithful  brethren,"  "  elect,"  "  living  stones 
built  up  a  living  house,"  ua  holy  priesthood 
to  offer  up  spiritual  sacrifices."  The  seven 
deacons  were  chosen  by  "  the  whole  multi- 
tude." The  election  of  Matthias  was  by  "  the 
brethren."  As  to  officers  over  this  "multitude 
l  161 


LETTERS   ON   THE   CHURCH 

of  disciples,"  St.  Paul  once,  and  only  once,  in 
all  his  epistles  to  the  various  churches,  includes 
with  "  the  saints  at  Philippi  "  "  the  bishops  and 
deacons."  These  seem  to  be  the  only  officers 
intrusted  with  permanent  rule — the  former,  the 
presbyters,  that  is,  elders,  being  alternatively 
called  bishops,  that  is  overseers.  If  we  can 
divest  our  minds  of  the  associations  of  language 
it  becomes  evident  that  there  was  no  such  thing 
in  the  New  Testament  Church  as  bishops  in 
its  present  diocesan  or  president  sense,  and 
that  the  Apostles,  as  again  the  name  implies, 
were  so  called  as  being  heralds  or  envoys — St. 
Paul  himself  to  all  the  Gentile  churches,  Titus 
to  Crete,  and  as  our  own  missionaries  of  to-day 
are  to  the  heathen. 

St.  Paul,  indeed,  speaks  of  "  God  having 
set  in  the  Church  apostles,  prophets,  teachers, 
miracles,"  etc.,  and  the  enumeration  is  given 
in  connection  with  the  exhortation  to  the  con- 
verts "to  keep  the  unity  of  the  Spirit  in  the 
bond  of  peace."  He  founds  his  arguments  on 
the  analogy  of  the  unity  of  the  human  body 
through  the  mutual  and  necessary  subserviency 
of  all  its  separate  parts,  on  that  of  the  close 

relationship  of  husband  and  wife,  and  on  that 

162 


AND   ITS    MINISTRY 

of  the  consolidation  of  a  temple  built  with 
individual  stones.  The  unity  St.  Paul  de- 
siderates is  clearly  a  spiritual  unity,  not  that  of 
external  incorporation.  When  his  arguments 
are  looked  at  broadly,  it  is,  I  think,  apparent 
that  the  enumeration  (and  the  enumeration  is 
varied  in  the  repetition)  is  used  to  illustrate 
the  variety  of  service  needful  in  all  Christian 
societies,  rather  than  to  specify  formal  offices 
in  them.  Further,  it  is  not  to  be  forgotten 
that  if  the  one  body  spoken  of  be  the  visible 
Church,  Christ  cannot  be  the  Head  of  a  body 
in  that  sense  of  the  term,  for  some  of  its 
members  are  corrupt.  Similarly,  He  cannot  be 
"the  husband  to  whom  the  Church  as  a  chaste 
virgin  is  espoused "  ;  and  again  the  visible 
Church,  strictly  as  such,  cannot  be  the  "  Holy 
Temple  in  the  Lord  in  whom  true  believers 
are  builded  together  for  the  habitation  of  God 
in  the  Spirit." 

The  sum  of  all  my  impressions  of  the 
teaching  of  Scripture,  and  particularly  from 
the  words  of  our  Saviour  Himself,  is  that  His 
Kingdom  is  ethical,  universal,  independent  of 
time,  place,  or  polity.  So  far  as  the  Kingdom 
has   officers,    their   eminence    is    derived    from 

163 


LETTERS   ON   THE   CHURCH 

spiritual  qualities.  Christ  Himself  is  always 
felt  to  be "  a  man,  and  never  the  ecclesiastic. 
Of  sacerdotal  function  we  hear  no  claim,  and 
the  whole  spirit  of  it  is  repudiated  by  St.  Paul 
as  appertaining  to  the  ordinances  of  Judaism 
which  are  for  ever  abrogated.  How  clearly 
this  is  announced  is  shown  in  his  assertion, 
iterated  three  times  with  curious  variation, 
"  Circumcision  and  uncircumcision  availeth 
nothing,  but  the  keeping  of  the  command- 
ments " :  "  circumcision  and  uncircumcision 
availeth  nothing,  but  a  new  creature";  " cir- 
cumcision and  uncircumcision  availeth  nothing, 
but  faith  which  worketh  by  love."  Surely  it  is 
a  more  noble,  a  more  transcendental,  a  more 
original,  and  therefore  a  more  Divine  concep- 
tion to  regard  the  domain  of  Christ's  reign  to 
be  the  hearts  and  consciences  of  individual 
men,  rather  than  in  a  Church  conspicuous 
among  human  institutions  by  reason  of  the 
completeness  of  its  organisation,  the  splendour 
of  its  rites,  and  the  dignity  and  power  of  its 
officials.  Such  a  conception  seems  at  least 
more  consistent  with  the  character  of  Him 
who,  meek  and  lowly  in  heart,  came  not  to 
be  ministered  unto,  but  to  minister. 

164 


AND   ITS   MINISTRY 

When,  under  the  guidance  of  such  thoughts 
I  return  to  the  consideration  of  what  constitutes 
the  validity  of  the  observance  of  the  Lord's 
Supper,  I  take  a  view  which  you  will  think 
extreme  and  even  violent.  This  may  appear 
the  more  surprising  when  I  say  that  I  do  so 
after  reading  Bishop  Lightfoot's  Dissertation 
on  the  Christian  Ministry,  Dr.  Fenton  Hort's 
Christian  Ecclesia,  and  Canon  Gore  on  The 
Church  and  the  Ministry.  My  view  then  is, 
that  nothing  is  needed  to  give  validity  to  the 
sacrament  but  the  common  action  of  true 
believers.  We  are  not  told  that  the  presence 
of  any  office-bearer  is  necessary,  and  I  do  not 
see  that,  in  the  nature  of  things,  it  should  be 
necessary.  Undoubtedly  it  is  incumbent  upon 
all  Christians  to  "  do  all  things  in  decency  and 
order."  For  that  reason  it  is  most  expedient 
that  some  one  should  preside  as  Christ  Himself 
presided,  and  that  this  president  be  one  of 
the  overseers,  pastors,  or  teachers  of  the  local 
Church.  But  his  presence  is  not  a  necessity, 
and  his  right  to  preside  is,  from  my  point  of 
view,  in  no  way  dependent  on  ordination  to 
office  by  a  bishop  in  the  modern  or  diocesan 
sense    of    the    word.       The    desirability    and 

165 


LETTERS   ON   THE   CHURCH 

advantage  of  some  ordination  I  admit,  but 
an  ordination  derived  from,  as  its  ultimate 
source,  the  consent  of  the  Ecclesia — the 
assembly  or  congregation  of  Christian  people. 
To  me  the  truth  seems  to  be  that  Church 
government  is  very  largely  a  matter  of  ex- 
pediency. We  are  Christ's  freemen,  and  as 
such,  I  believe  that  we  are  very  much  left  to 
rule  our  religious  societies  according  to  time, 
place,  and  circumstance. 

Of  the  three  standard  books  of  which  I 
have  made  mention,  let  me  say  a  very  few 
words.  Bishop  Lightfoot  is  able  to  prove 
indisputably  that  very  early  the  Episcopate 
became  the  ruling  function  in  the  Church. 
He  labours  to  prove,  but,  in  my  opinion,  he 
labours  ineffectually  to  prove,  that  the  change 
involved  was  prevalent  in  Asia  Minor  in  the 
days  of  St.  John,  and  received  his  sanction. 
On*  this  presumption,  and  it  is  no  more  than 
a  presumption,  he  founds  the  claim  that  the 
diocesan  or  president  bishop,  no  less  than  the 
presbyter  bishop  and  the  deacon,  is  a  Divine 
institution.  Canon  Gore's  treatise  I  dismiss 
with  the  remark  that  his  hypothesis  is  sub- 
verted   by    a    reductio   ad   absurdum, — that    it 

166 


AND   ITS   MINISTRY 

contradicts  the  facts  and  experience  of  Christian 
life.  Dr.  Hort's  views  appeal  more  to  my 
reasonable  assent,  and  are  expressed  with  an 
evidently  sincere  desire  to  reach  the  truth  and 
a  scrupulous  avoidance  of  rhetorical  treatment 
which   I   cannot  but  greatly  admire. 

One  effect  of  the  opinions  I  have  been 
endeavouring  to  express  has  been  to  make 
me  think  and  feel  tolerantly  towards  all  those 
who  call  themselves  Christians.  On  one  occa- 
sion during  my  travels  abroad  I  was  for  more 
than  a  week  the  companion  of  a  Spanish 
Roman  Catholic  gentleman,  who  impressed  me 
as  being  truly  earnest  and  sincere.  He  spoke 
to  me  of  the  unwisdom  of  urging  children  to 
partake  of  the  communion  until  they  could  do 
so  with  the  spontaneity  of  conviction,  and  how 
he  sought  to  be  the  confessor  for  the  members 
of  his  family,  an  old  and  devout  priest.  In 
like  circumstances  I  had  long  talks  with  an 
Irish  Roman  Catholic  bishop.  Evidently  he 
regarded  me  with  charitable  comprehension, 
for  he  said  that,  as  my  baptism,  though 
administered  by  a  layman  (as  he  held  a 
Presbyterian  clergyman  to  be),  was  valid  in 
my    case    and    under    the    conditions    of    my 

167 


LETTERS   ON   THE   CHURCH 

invincible  ignorance,  I  really  was,  although 
I  did  not  know  it,  a  member  of  the  Catholic 
Church. 

Thus  also  I  have  never  felt  objections  to 
Episcopacy  so  far  as  its  methods  are  wise  and 
good,  as,  to  a  large  extent,  I  believe  them  to 
be.  But  you  need  no  assurance  from  me  that 
this  letter  is  not  written  in  an  unfriendly  spirit 
to  the  Church  of  England.  Rather  my  earnest 
wish  and  prayer  is  that  she  will  be  preserved, 
especially  in  this  crisis  of  her  history,  from  all 
error  and  superstition,  and  that,  as  she  has 
been  great  and  illustrious  in  the  past,  she  may 
be  still  greater  in  the  future  by  fruitful  service 
to  her  Heavenly  Master. — Believe  me,  dear 
Southwell,  Always  yours  very  truly, 

J.  S.  TEMPLETON. 


168 


AND   ITS   MINISTRY 


Knockderry  Castle, 

Cove,  2$th  March,   1899. 

My  dear  Southwell, 

In  acknowledging  briefly  your  gift  to  me 
of  the  book  Why  we  are  Churchmen  I  said 
that,  after  having  read  the  first  eighty  pages, 
I  thought  it  admirable,  and  that,  if  I  wrote  to 
you  further,  it  would  be  in  no  controversial 
spirit  and  only  with  the  desire  to  reach  closer 
to  the  mind  of  Christ. 

The  complete  perusal  of  the  book  not  only 
confirms  but  enhances  my  first  impressions. 
Your  friend,  Prebendary  Oldham,  writes 
clearly,  simply,  and  temperately — with  great 
condensation  of  thought  and  sense  of  propor- 
tion. He  says  so  much  that  commands  hearty 
approval,  and  presents  so  attractive  a  vision  of 
an  ideal  church — stately  and  orderly,  venerable 

by  age  and  associations, —  as  to  excite  the  wish 

169 


LETTERS   ON   THE   CHURCH 

that,  all  our  ecclesiastical  differences  being 
healed,  we  might  within  its  borders  find  shelter, 
rest,  and  peace. 

But  while  I  feel  much  genuine  sympathy 
with  many  of  the  views,  and  with  the  spirit 
in  which  they  are  expressed,  I  fear  that  trans- 
cendental claims,  such  as  I  understand  the 
High  Church  party  to  hold,  will  always  present 
obstacles  to  conciliation  and  comprehension. 

These  underlying  principles  may  be  regarded 
from  many  points  of  view.  This  is  one.  It  is 
fair  and  logical  to  follow  the  methods  of  scien- 
tific  research.  According  to  these  methods 
truth  is  sought  by  the  examination  of  facts, 
and  the  rejection  of  every  hypothesis  which 
cannot  be  adjusted  to  them.  In  the  sphere 
of  religion,  no  less  than  in  that  of  external 
nature,  we  are  confronted  with  phenomena 
which  demand  explanation  and  reference  to 
some  law.  For  my  present  purpose  it  is 
enough  that  I  mention  two  kinds.  Every 
Christian  society,  by  whatever  name  it  be 
called,  affords  evidence  of  the  influence  of 
the  Spirit  of  God.  Even  denominations  so 
extreme  and  irregular  as  the  Salvation  Army 
and   the   Quakers — all,    in    fact,   who    proclaim 

170 


AND   ITS    MINISTRY 

Christ  and  Him  crucified — are  seen  to  be 
channels  of  grace  by  which  men  are  converted 
from  sin  to  holiness.  Not  only  has  no  Church 
a  monopoly  of  Divine  grace,  but  no  single 
Church  can  be  said  to  have  it  in  any  very 
marked  degree  or  with  any  unvarying  con- 
stancy more  than  another.  Further,  this  may 
be  said  of  individual  men.  The  missionaries 
to  the  heathen  of  one  Church,  however  high  be 
its  pretensions,  have  no  greater  success  than 
those  of  Churches  who  make  no  pretensions. 
But  more  than  this,  men  who  have  no  formal 
commission  or  ordination  have  proved  them- 
selves endowed  as  evangelists  with  power  so 
singular  as  can  only  be  attributable  to  Divine 
help  and  approval.  Remarkable  examples 
have  occurred  within  the  range  of  my  personal 
knowledge.  Of  these  I  shall  refer  only  to  that 
of  my  friend  Henry  Drummond,  of  whom,  says 
his  biographer,  "  it  may  be  affirmed  with  all 
sobriety  that  his  influence  was  like  nothing  so 
much  as  the  influence  of  one  of  the  greater 
mediaeval  saints." 

Another  kind  of  fact  is  the  real  disunion 
within  Churches  visibly  united ;  a  disunion 
not  always  in  matters  trivial  and  unessential. 

171 


LETTERS   ON   THE   CHURCH 

A  recent  writer  in  the  Contemporary  speaks 
of  "  the  great  difference  which  makes  an 
absolute  division  between  the  two  parties  in 
the  Church  of  England,"  and  even  in  the 
Church  of  Rome,  underneath  a  nominal  accept- 
ance of  infallible  authority,  there  are  said  to 
be  divergencies  of  opinion  which  might  be 
regarded  as  vital.  Divergencies,  indeed,  such 
as  violate  the  high  ideal  of  unity  commended 
to  us  in  the  Gospels,  exist  in  all  the  Churches. 
As  to  the  three  great  so-called  Apostolic 
Churches,  whatever  may  be  said  (and  Pre- 
bendary Oldham  has  said  it  better  than  Mr. 
Wakeman)  as  to  the  continuity  of  the  Anglican 
Church,  the  fact  remains  that  it  is  a  separate 
entity  relatively  to  the  Greek  and  Roman 
Churches,  and  disunited  from  them  in  respect 
to  matters  of  dogma  and  government  which 
are  irreconcilable  and  insuperable. 

Let  me  say  briefly  that  it  does  not  seem  to 
me  possible  that  extreme  High  Church  theory 
can  coincide  with  these  phenomena.  And  if 
they  do  not,  does  it  not  follow  that  any  Church 
or  Churches  which,  on  the  ground  of  untenable 
theory,  believe  themselves  to  be  the  favourites 

of    Heaven   and    the   possessors   of    exclusive 

172 


AND   ITS    MINISTRY 

privileges,  transgress  the  law  of  charity,  and 
suffer  by  provoking  alienation  or  revolt  ? 
Have  not  Churches  yet  to  learn  the  universality 
of  Divine  benignance  as  St.  Peter  did  in  the 
case  of  Cornelius,  when  the  force  of  a  revela- 
tion led  him  to  exclaim  :  "  Can  any  man  forbid 
the  water,  that  these  should  not  be  baptised 
which  have  received  the  Holy  Ghost  as  well 
as  we  t 

There  is  still  another  point  of  view  from 
which  to  regard  High  Church  principles.  It  is 
surely  a  reasonable  proposition  to  maintain  that 
in  the  degree  in  which  claims  are  made  upon 
our  reverence  and  submission,  in  that  degree 
we  are  entitled  to  ask  clearness  and  cogency 
of  proof.  The  theory  of  Apostolic  succession 
seems  to  me  to  fail  from  want  of  such  proof. 
We*  have  no  "  express  statement"  of  it,  says 
Bishop  Lightfoot  as  quoted  by  Prebendary 
Oldham.  "  In  Scripture,"  says  the  Prebendary 
himself,  "are  to  be  found  allusions,"  etc.  (page 
122).  Those  to  the  commission  to  Timothy 
and  Titus  are  the  strongest,  as  affording  a 
presumption  that  these  two  men  were  early 
ordained  officers  of  a  new  and  distinct  order. 
But    is    this    inference    certain  ?      It    seems    a 

173 


LETTERS   ON   THE   CHURCH 

natural  arrangement  that  special  men  should 
be  sent  to  settle  matters  of  doctrine  and 
polity  in  the  special  circumstances  of  the  new 
communities  at  Ephesus  and  Crete.  Such  a 
commission  might  be  only  temporary,  as  in  the 
case  of  an  English  missionary  settling  the 
similar  affairs  of  converts  in  China  or  India. 
The  alternative  contention,  that  the  office  of 
Timothy  and  Titus  was  permanent  in  respect 
to  authority  and  superior  to  the  Presbyter- 
bishop  in  respect  to  rank,  is  certainly  very 
arguable.  This,  however,  is  my  point  :  Is 
the  proof  of  it  commensurate  to  the  claim  to  be 
a  Divine  institution,  and  to  be  a  foundation  on 
which  to  build  so  vast  a  superstructure  as  that 
of  sacramentarianism  and  sacerdotalism  ? 

Again,  the  commission  given  to  every 
clergyman  at  his  ordination  to  absolve  from 
sin  or  to  retain  it  is  surely  so  awful  a  responsi- 
bility— perilous  to  the  man  himself  and  perilous 
to  the  people  put  under  his  charge— that  it 
requires  certification  beyond  dispute.  But  the 
interpretation  of  Scripture  upon  which  it  relies 
is  disputed  and  is  most  disputable.  Here 
again  the  conditions  of  my  second  proposition 
can  hardly  be  said  to  be  fulfilled. 

i74 


AND   ITS   MINISTRY 

Considerations  such  as  these  lead  us  to  the 
question,  to  which  Prebendary  Oldham  refers 
in  his  sixth  chapter,  as  to  the  right  or  wrong  of 
dissent.  The  unity  in  His  Church  for  which 
Christ  prayed  is,  as  the  Prebendary  says,  an 
absolute  unity.  So  also,  let  me  add,  is  the 
righteousness  He  demands  absolute — "that  we 
be  perfect  as  our  Father  in  heaven  is  perfect." 
These  are  goals  indeed  towards  which  we  must 
run,  but  are  we  not  too  impatient  of  the  length 
of  the  course  ?  I  sometimes  think  that,  when 
the  slow  progress  of  Christianity  is  scouted 
as  the  sign  of  failure,  the  slowness  is  only 
analogous  to  God's  acts  of  creation.  Science 
has  taught  us  that  geological  changes  and 
organic  developments  are  immeasurably  slow. 
Does  it  not  therefore  appear  a  correspondent 
truth  that  unity  in  religion  can  only  be 
ultimately  attained  by  a  passage  through  long 
and  arduous  conflicts  such  as  are  even  foretold 
by  Christ  Himself  when  He  said  that  "He 
came  not  to  bring  peace,  but  a  sword." 

But  slowness  of  advance  does  not  lessen 
our  obligation  to  hasten  every  movement 
towards  unity,  and  will  not  that  best  be  done 
by    removing    every    impediment    to    mutual 

*75 


LETTERS   ON   THE   CHURCH 

approach  ?  This  obligation  certainly  condemns 
every  unnecessary  schism.  Is  schism  and  dis- 
sent, then,  ever  justifiable  ?  I  certainly  think  it 
is  in  many  cases  not  only  justifiable  but  praise- 
worthy. Take  such  instances  as  have  arisen 
in  Scotland,  with  which  I  am  most  conversant, 
and  where,  among  Presbyterian  Churches, 
there  has  always  been  substantial  identity  of 
doctrine.  In  the  Established  Church  the 
legal  rights  of  patrons  had  often  been 
abused.  Ministers  who  were  notoriously  care- 
less and  immoral  were  intruded  upon  country 
parishes.  The  people,  finding  no  means  of 
redress,  sought  for  themselves  pastors  whom 
they  believed  to  be  faithful  and  earnest. 
Many  little  secessions  of  this  kind  led  to 
the  formation  of  separate  dissenting  Churches 
united  on  the  common  ground  of  resistance 
to  tyranny.  The  great  disruption  in  1843, 
when  nearly  five  hundred  clergymen  threw 
up  their  offices  and  emoluments,  had  its 
origin  in  similar  trouble  arising  out  of 
patronage,  ultimately  involving  the  larger 
question  of  spiritual  independence.  Were 
these    men,   then,^  schismatics  ?     They   indeed 

separated  themselves  from  an  organised  body 

176 


AND   ITS   MINISTRY 

called  the  Church  of  Scotland,  but  they  did 
not  separate  themselves  from  Christ  Himself. 
That  Christ  did  not  separate  Himself  from 
them  is  made  indubitably  evident  in  the 
fruits  of  their  righteous  and  holy  lives. 
Looking  at  these  events  dispassionately  I 
can  see  elements  of  evil,  but  the  general 
issue  has  been  good.  God  can  "make  even 
the  wrath  of  man  to  praise  Him,"  and 
certainly  the  building  and  equipment  of,  I 
suppose,  a  thousand  new  churches  was  a 
deed  which  could  only  be  achieved  at  a 
time  when  the  convictions  of  men  were 
strong  and  their  feelings  deeply  stirred.  It 
is  curious  that  while  there  has  been  in 
Scotland  centrifugal  forces  at  work,  there 
has  always  been  others  which  are  centripetal. 
A  chart  has  been  shown  me,  drawn  as  of 
a  river,  where  one  branch  after  another  of 
the  Churches  flows  into  a  main  branch  :  half 
a  dozen  at  least  to  form  the  United  Presby- 
terian Church,  one  or  two  the  Free  Church, 
and  now  these  two  have  agreed  upon  terms 
of  union  which  will  be  speedily  consummated. 
But  the  same  tendency  is  observable  among 
English  nonconformists.  Have  you  seen  their 
m  177 


LETTERS   ON   THE   CHURCH 

recently  published  common  catechism,  which 
proves  an  identity  of  doctrine  as  marvellous 
as  it  is  unexpected?  Agitation,  antagonism, 
competition  may  be  evils,  but  are  they  less 
so  than  apathy  and  stagnation  ?  And  is  it 
not  possible  that  the  divisions  we  deprecate 
may  secure  freedom  of  criticism  and  protection 
against  false  assumptions  of  authority  ?  As 
all  Church  members  grow  in  personal  devo- 
tion to  Christ  they  will  recognise  its  existence 
in  each  other,  and  the  great  reality  of  the 
Church  invisible  will  assert  itself  against  the 
barriers  of  visible   organisations. 

It  is  not  a  little  remarkable  that,  when 
St.  Paul  is  discussing-  with  his  converts  at 
Corinth  the  administration  of  their  Church, 
he  abruptly  turns,  as  from  a  subject  dis- 
tasteful or  unworthy,  to  burst  out  in  his 
magnificent  eulogy  of  love,  "  and  a  still  more 
excellent  way  show  I  unto  you,"  he  exclaims. 
"  If  I  speak  with  the  tongues  of  men  and 
of  angels,  but  have  not  love,  I  am  become 
sounding  brass  or  a  clanging  cymbal."  In 
my  own  case,  in  which  I  suppose  the  intel- 
lectual to  predominate  over  the  spiritual,  I 
do  feel  the  need  of  being  reminded   that,   "  if 

178 


AND   ITS   MINISTRY 

I  had  the  gift  of  prophecy  and  knew  all 
mysteries," — had  every  dogma  of  faith  fixed 
with  scientific  precision — "  but  had  not  love, 
I  am  nothing."  Here,  then,  we  have  the 
supreme  rule  not  only  for  our  conduct,  but 
for  our  thoughts  of  each  other  and  of  each 
other's  creeds  and  Churches.  Here  also  we 
have  the  warrant,  ''hoping  all  things,  believing 
all  things,"  to  anticipate  visible  union  even  on 
earth. 

In  reviewing  what  I  have  now  written,  I 
see  that  I  have  been  controversial  in  spite 
of  myself.  I  seem  to  be  giving  reasons 
why  I  am  not  a  Churchman.  But  I  am  a 
Churchman,  and  my  assertion  suggests  how 
unwise  may  be  the  appropriation  of  a  term 
common  to  all,  and  how  the  arrogation  of  it 
may  retard  the  very  unity  we  all  desire. — 
Believe  me,  yours  always,  most  sincerely, 

J.   S.   TEMPLETON. 


179 


APPENDIX  A. 

SPEECH  BY  REV.  PRINCIPAL  STORY,  D.D., 

ON   THE  "CONFESSION    OF   FAITH," 

27TH   May,   1903* 

Principal  Story  moved  the  following  motion  : 

"  In  requiring  subscription  to  the  formula  legalised  by 
Act  of  the  Scots  Parliament,  1693,  the  General  Assembly 
does  now  expressly  declare  that  the  Confession  of  Faith 
is  to  be  regarded  not  as  an  infallible  creed  imposed  on 
the  consciences  of  men,  but  as  a  system  of  doctrine 
valid  only  in  so  far  as  it  accords  with  Holy  Scripture, 
interpreted  under  the  guidance  of  the  Holy  Spirit." 

He  said  this  overture  was  again  before  them 
on  the  same  subject,  though  it  did  not 
appear  exactly  in  the  same  terms.  But  its 
reappearance  in  any  shape  was  only  a 
renewed  indication  of  what  must  have  struck 
anyone    knowing   the   history  of  the    Church, 

*  As  reported  in  the  Glasgow  Herald. 
181 


DR.   STORY'S  SPEECH   ON 

the  movements  of  opinion  in  the  Church  for 
some  years  indicating  a  steady  and  growing 
dissatisfaction  with  the  formula,  which  required 
of  every  entrant  to  the  ministry  an  unqualified 
adherence  to  the  Confession  of  Faith.  Why 
should  it  be  felt  a  burden  on  the  intelligence 
and  conscience  of  those  who  were  called  to 
sign  the  Confession  as  the  confession  of  their 
own  faith,  which  the  formula  required.  Look- 
ing into  the  document,  there  were  things 
which  seemed  to  justify  this  feeling.  It 
gave  a  wholly  unsatisfactory  account  of  the 
creation  of  the  world  and  of  man — man 
as  the  highest  type  of  creation,  created  for 
the  glory  of  God.  That,  in  the  light  of 
what  the  Confession  afterwards  said,  was 
inconsistent  and  contradictory,  for  the  Con- 
fession subsequently  said  that  God  derived 
no  glory  from  man,  that  man  was  defiled  in 
all  parts  and  faculties  of  his  nature,  and 
was  incapable  of  rendering  any  glory  to 
God.  The  Confession  also  taught  us  the 
doctrine,  not  only  of  the  supreme  power, 
but  of  the  absolute  foreknowledge  of  God. 
The  doctrine  was  incomprehensible  and  con- 
tradictory,  and   it  filled   the   minds,   especially 

182 


THE   CONFESSION   OF   FAITH 

of  the  young,  with  false  ideas  of  the  divine 
motive  in  the  creation.  Looking  through  the 
Confession  they  came  upon  a  theory  of  human 
nature,  human  corruption,  which  virtually 
exhibited  the  creation  as  a  failure  and  repre- 
sented any  good  that  might  be  wrought  out 
in  man  as  not  the  result  of  any  effort  or 
desire  on  the  part  of  man  himself,  but  as 
mere  mechanical  results  of  superhuman  power 
exercised  upon  them.  The  will  of  God  was 
represented  by  the  Confession  of  Faith  as 
simply  an  arbitrary  will,  not  actuated  by 
moral  ideas,  but  centring  in  itself,  seeking 
its  own  ends — a  will  which  held  all  men  to 
lie  under  the  sentence  of  death  for  their 
sins,  resolved  to  save  some  from  that  sen- 
tence of  death  "  to  the  praise,"  as  the 
Confession  put  it,  "  to  the  praise  of  God's 
glorious  grace,"  and  then  was  represented 
as  damning  others  "  to  the  praise  of  His 
glorious  justice " ;  though  where  the  justice 
came  in  was  hard  to  understand,  seeing  that 
the  Confession  had  taught  them  that  God, 
in  the  case  of  those  who  were  condemned  to 
everlasting  torment,  had  withheld  from  them 
the  means  of  grace.     Was  that   in  any  sense 

183 


DR.   STORY'S   SPEECH   ON 

whatever  a  moral   idea  ?     The  whole   idea  of 
the   covenant    theology    was   the    theology    of 
the  sixteenth  and  seventeenth  century  ;  it  was 
legal,   not  moral.      The  axis  upon   which  the 
system   revolved  was   election.      The   Father- 
hood of  God  was  ignored,   the   Fatherly  love 
was  never  spoken   of;   it  might  not  exist  for 
all  that  was  found  in  the   theological   system 
of    the    Confession    of    Faith.      The    idea    of 
arbitrary  election  permeated  it  from  beginning 
to  end ;  even  the  perseverance  of  the  saints 
depended   on   the    immutable  decree   of  God. 
Could    there    be   a   doctrine    more    fruitful    of 
self-confidence,  self-satisfaction,   more  relaxing 
to  the  noble  moral  attributes  of  man?    Certainly 
not.     Again,  in  the  working  out  of  the  theory 
of  the    Atonement   the    idea  was    inadequate. 
In  the  main  the  idea  was  that  of  a  satisfaction 
of  Divine  justice,  not  an  exhibition  of  Divine 
love.     It  was  not  a  revelation  of  love  which 
lifted     man    up    to    the    height    of    its    own 
purity.      It  was  a  revelation  of  a  legal  system 
whereby    the     Divine    justice    was     satisfied, 
letting     some    sinners    escape,    others     being 
punished  everlastingly  for  their  sins.      It  was, 
further,  not  an  atonement  for  all  men;  it  was 

184 


THE   CONFESSION   OF   FAITH 

a  limited  atonement  in  the  strictest  sense. 
The  whole  subject  was  saturated  with  Hebrew 
ideas  with  regard  to  other  communions,  was  full 
of  the  deep  intolerance  of  the  sixteenth  and 
seventeenth  centuries.  Dealing  next  with  the 
eschatology  of  the  creed,  he  said  the  doctrine 
of  the  Confession  was  that  the  souls  of  the 
wicked  were  cast  into  hell  and  remained  in 
torment  and  utter  darkness  reserved  for  the 
judgment  of  the  great  day.  The  end  for 
which  that  tremendous  Assize  was  appointed 
by  God  was  said  to  have  been  for  His 
own  glory,  for  the  glory  of  His  mercy  in 
the  elect,  for  the  glory  of  His  justice  in  the 
reprobate.  One  would  "  rather  be  a  Pagan 
suckled  in  a  creed  outworn "  than  bend  his 
knees,  prostrate  himself,  before  such  a  mon- 
strous travesty  of  Divinity  and  omnipotence. 
It  was  no  mere  sentimental  motive  that  led 
them  to  bring  this  question  before  the 
Church,  and  to  implore  the  Church  to 
deliver  its  servants  from  the  burden  of 
unqualified  adherence  to  the  formula.  They 
surely  must  feel  that  people  thinking  for 
themselves,  looking  abroad  upon  the  currents 
of  thought  in  the  world,  must  feel    that   the 

185 


DR.   STORY'S   SPEECH 

sacred  barque  of  the  Church,  with  all  that 
it  contained  of  Christianity  and  purity  and 
love,  could  not  continue  to  hold  the  ground 
of  the  seventeenth  century.  They  must  look 
with  their  eyes  undimmed  with  the  clouds 
and  vapours  the  breath  of  God  was  seeking 
to  sweep  away.  They  should  rid  themselves 
of  that  which  had  too  long  been  an  incubus, 
which  was  an  unworthy  burden  which  they 
were  seeking  to  place  upon  those  who  came 
after  them. 


186 


APPENDIX  B. 

The  39  Articles  of  the  Church  of  England  with  the 
preamble  and  the  forms  of  the  ordination  of  Bishops, 
Priests,  and  Deacons  are,  or  ought  to  be,  well  known  to 
the  members  of  that  Church,  because  they  are  bound  up 
together  with  the  Psalms  and  the  order  of  worship  in  all 
its  Prayer  Books.  As  the  corresponding  documents  of 
the  Presbyterian  Church  are  not  in  this  way  so  accessible, 
they  are  appended  here  for  reference. 

THE  CONFESSION  OF  FAITH,  agreed  upon 
by  the  Assembly  of  Divines  at  West- 
minster: Examined  and  approved,  A nno  1647, 
by  the  General  Assembly  of  the  Church  of 
Scotland ;  and  ratified  by  Acts  of  Parliament 
1649  and   1690. 

Chap.  I. — Of  the  Holy  Scripture. 

I.  Although  the  light  of  nature,  and  the  works  of 
creation  and  providence,  do  so  far  manifest  the  goodness, 
wisdom,  and  power  of  God,  as  to  leave  men  inexcusable ; 
yet  they  are  not  sufficient  to  give  that  knowledge  of  God, 
and  of  his  will,  which  is  necessary  unto  salvation  :  therefore 
it  pleased  the  Lord,  at  sundry  times,  and  in  divers  manners, 
to  reveal  himself,  and  to  declare  that  his  will  unto  his 
Church ;  and  afterwards,  for  the  better  preserving  and  pro- 
pagating of  the  truth,  and  for  the  more  sure  establishment 
and  comfort  of  the  Church  against  the  corruption  of  the 
flesh,  and  the  malice  of  Satan  and  of  the  world,  to 
commit  the  same  wholly  unto  writing;  which   maketh  the 

187 


THE   WESTMINSTER 

holy  scripture  to  be  most  necessary  j  those  former  ways  of 
God's  revealing  his  will  unto  his  people  being  now  ceased. 

II.  Under  the  name  of  Holy  Scripture,  or  the  Word  of 
God  written,  are  now  contained  all  the  Books  of  the  Old 
and  New  Testaments,  which  are  these : — 

[Here  follows  the   list  of  the  books  of  the  authorised 
version  of  the  Bible.] 
All  which  are  given  by  inspiration  of  God,  to  be  the  rule 
of  faith  and  life. 

III.  The  Books  commonly  called  Apocrypha,  not  being 
of  divine  inspiration,  are  no  part  of  the  canon  of  the 
scripture ;  and  therefore  are  of  no  authority  in  the  Church 
of  God,  nor  to  be  any  otherwise  approved,  or  made  use 
of,  than  other  human  writings. 

IV.  The  authority  of  the  holy  scripture,  for  which  it 
ought  to  be  believed  and  obeyed,  dependeth  not  upon 
the  testimony  of  any  man  or  church,  but  wholly  upon 
God,  (who  is  truth  itself,)  the  author  thereof;  and  there- 
fore it  is  to  be  received,  because  it  is  the  word  of  God. 

V.  We  may  be  moved  and  induced  by  the  testimony  of 
the  Church  to  an  high  and  reverend  esteem  of  the  holy 
scripture,  and  the  heavenliness  of  the  matter,  the  efficacy 
of  the  doctrine,  the  majesty  of  the  style,  the  consent  of 
all  the  parts,  the  scope  of  the  whole,  (which  is  to  give 
all  glory  to  God,)  the  full  discovery  it  makes  of  the  only 
way  of  man's  salvation,  the  many  other  incomparable 
excellencies,  and  the  entire  perfection  thereof,  are  argu- 
ments whereby  it  doth  abundantly  evidence  itself  to  be 
the  word  of  God ;  yet,  notwithstanding,  our  full  persuasion 
and  assurance  of  the  infallible  truth,  and  divine  authority 
thereof,  is  from  the  inward  work  of  the  Holy  Spirit,  bearing 
witness  by  and  with  the  word  in  our  hearts. 

VI.  The  whole  counsel  of  God,  concerning  all  things 
necessary  for  his  own  glory,  man's  salvation,  faith,  and  life, 
is  either  expressly  set  down  in  scripture,  or  by  good  and 
necessary  consequence  may  be  deduced  from  scripture : 
unto  which  nothing  at  any  time  is  to  be  added,  whether 
by  new  revelations  of  the  Spirit,  or  traditions  of  men. 
Nevertheless,  we  acknowledge  the  inward  illumination  of 
the  Spirit  of  God  to  be  necessary  for  the  saving  under- 

188 


CONFESSION,  1647 

standing  of  such  things  as  are  revealed  in  the  word  ;  and 
that  there  are  some  circumstances  concerning  the  worship 
of  God,  and  government  of  the  Church,  common  to  human 
actions  and  societies,  which  are  to  be  ordered  by  the  light 
of  nature  and  Christian  prudence,  according  to  the  general 
rules  of  the  word,  which  are  always  to  be  observed. 

VII.  All  things  in  scripture  are  not  alike  plain  in  them- 
selves, nor  alike  clear  unto  all ;  yet  those  things  which 
are  necessary  to  be  known,  believed,  and  observed,  for 
salvation,  are  so  clearly  propounded  and  opened  in  some 
place  of  scripture  or  other,  that  not  only  the  learned,  but 
the  unlearned,  in  a  due  use  of  the  ordinary  means,  may 
attain  unto  a  sufficient  understanding  of  them. 

VIII.  The  Old  Testament  in  Hebrew,  (which  was  the 
native  language  of  the  people  of  God  of  old,)  and  the 
New  Testament  in  Greek,  (which  at  the  time  of  the  writing 
of  it  was  most  generally  known  to  the  nations,)  being 
immediately  inspired  by  God,  and  by  his  singular  care 
and  providence  kept  pure  in  all  ages,  are  therefore 
authentical ;  so  as  in  all  controversies  of  religion,  the 
Church  is  finally  to  appeal  unto  them.  But  because 
these  original  tongues  are  not  known  to  all  the  people 
of  God,  who  have  right  unto  and  interest  in  the  scrip- 
tures, and  are  commanded,  in  the  fear  of  God,  to  read 
and  search  them,  therefore  they  are  to  be  translated  into 
the  vulgar  language  of  every  nation  unto  which  they  come, 
that  the  word  of  God  dwelling  plentifully  in  all,  they  may 
worship  him  in  an  acceptable  manner,  and,  through 
patience  and  comfort  of  the  scriptures,  may  have  hope. 

IX.  The  infallible  rule  of  interpretation  of  scripture  is 
the  scripture  itself;  and  therefore,  when  there  is  a  question 
about  the  true  and  full  sense  of  any  scripture,  (which  is 
not  manifold,  but  one,)  it  must  be  searched  and  known 
by  other  places  that  speak  more  clearly. 

X.  The  supreme  Judge,  by  which  all  controversies  of 
religion  are  to  be  determined,  and  all  decrees  of  councils, 
opinions  of  ancient  writers,  doctrines  of  men,  and  private 
spirits,  are  to  be  examined,  and  in  whose  sentence  we  are 
to  rest,  can  be  no  other  but  the  Holy  Spirit  speaking  in 
the  scripture. 

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THE   WESTMINSTER 

Chap.  II. — Of  God,  and  of  the  Holy  Trinity. 

I.  There  is  but  one  only  living  and  true  God,  who  is 
infinite  in  being  and  perfection,  a  most  pure  spirit,  invisible, 
without  body,  parts,  or  passions,  immutable,  immense, 
eternal,  incomprehensible,  almighty,  most  wise,  most  holy, 
most  free,  most  absolute,  working  all  things  according  to  the 
counsel  of  his  own  immutable  and  most  righteous  will,  for 
his  own  glory;  most  loving,  gracious,  merciful,  long-suffering, 
abundant  in  goodness  and  truth,  forgiving  iniquity,  trans- 
gression, and  sin ;  the  rewarder  of  them  that  diligently  seek 
him ;  and  withal  most  just  and  terrible  in  his  judgments ; 
hating  all  sin,  and  who  will  by  no  means  clear  the  guilty. 

II.  God  hath  all  life,  glory,  goodness,  blessedness,  in  and 
of  himself;  and  is  alone  in  and  unto  himself  all-sufficient, 
not  standing  in  need  of  any  creatures  which  he  hath 
made,  not  deriving  any  glory  from  them,  but  only  manifest- 
ing his  own  glory,  in,  by,  unto,  and  upon  them  :  he  is  the 
alone  fountain  of  all  being,  of  whom,  through  whom,  and 
to  whom,  are  all  things  ;  and  hath  most  sovereign  dominion 
over  them,  to  do  by  them,  for  them,  or  upon  them,  what- 
soever himself  pleaseth.  In  his  sight  all  things  are  open 
and  manifest ;  his  knowledge  is  infinite,  infallible,  and 
independent  upon  the  creature,  so  as  nothing  is  to  him 
contingent  or  uncertain  He  is  most  holy  in  all  his 
counsels,  in  all  his  works,  and  in  all  his  commands.  To 
him  is  due  from  angels  and  men,  and  every  other  creature, 
whatsoever  worship,  service,  or  obedience,  he  is  pleased 
to  require  of  them. 

III.  In  the  unity  of  the  Godhead  there  be  three  persons, 
of  one  substance,  power,  and  eternity;  God  the  Father, 
God  the  Son,  and  God  the  Holy  Ghost.  The  Father  is 
of  none,  neither  begotten  nor  proceeding ;  the  Son  is 
eternally  begotten  of  the  Father;  the  Holy  Ghost  eternally 
proceeding  from  the  Father  and  the  Son. 

Chap.  III.— Of  God's  Eternal  Decree. 

I.  God  from  all  eternity  did,  by  the  most  wise  and  holy 
counsel  of  his  own  will,  freely  and  unchangeably  ordain 
whatsoever  comes  to  pass  :    yet  so,  as  thereby  neither  is 

190 


CONFESSION,  1647 

God  the  author  of  sin,  nor  is  violence  offered  to  the  will 
of  the  creatures,  nor  is  the  liberty  or  contingency  of  second 
causes  taken  away,  but  rather  established. 

II.  Although  God  knows  whatsoever  may  or  can  come 
to  pass  upon  all  supposed  conditions ;  yet  hath  he  not 
decreed  any  thing  because  he  foresaw  it  as  future,  or  as 
that  which  would  come  to  pass  upon  such  conditions. 

III.  By  the  decree  of  God,  for  the  manifestation  of  his 
glory,  some  men  and  angels  are  predestinated  unto  ever- 
lasting life,  and  others  foreordained  to  everlasting  death. 

IV.  These  angels  and  men,  thus  predestinated  and  fore- 
ordained, are  particularly  and  unchangeably  designed ;  and 
their  number  is  so  certain  and  definite,  that  it  cannot  be 
either  increased  or  diminished. 

V.  Those  of  mankind  that  are  predestinated  unto  life, 
God,  before  the  foundation  of  the  world  was  laid,  accord- 
ing to  his  eternal  and  immutable  purpose,  and  the  secret 
counsel  and  good  pleasure  of  his  will,  hath  chosen  in  Christ 
unto  everlasting  glory,  out  of  his  mere  free  grace  and  love, 
without  any  foresight  of  faith  or  good  works,  or  persever- 
ance in  either  of  them,  or  any  other  thing  in  the  creature, 
as  conditions,  or  causes  moving  him  thereunto;  and  all 
to  the  praise  of  his  glorious  grace. 

VI.  As  God  hath  appointed  the  elect  unto  glory,  so  hath 
he,  by  the  eternal  and  most  free  purpose  of  his  will,  fore- 
ordained all  the  means  thereunto.  Wherefore  they  who 
are  elected  being  fallen  in  Adam,  are  redeemed  by  Christ; 
are  effectually  called  unto  faith  in  Christ  by  his  Spirit 
working  in  due  season ;  are  justified,  adopted,  sanctified, 
and  kept  by  his  power  through  faith  unto  salvation. 
Neither  are  any  other  redeemed  by  Christ,  effectually 
called,  justified,  adopted,  sanctified,  and  saved,  but  the 
elect  only. 

VII.  The  rest  of  mankind,  God  was  pleased,  according 
to  the  unsearchable  counsel  of  his  own  will,  whereby  he 
extendeth  or  withholdeth  mercy  as  he  pleaseth,  for  the 
glory  of  his  sovereign  power  over  his  creatures,  to  pass 
by,  and  to  ordain  them  to  dishonour  and  wrath  for  their 
sin,  to  the  praise  of  his  glorious  justice. 

VIII.  The  doctrine  of  this  high  mystery  of  predestination 

191 


THE   WESTMINSTER 

is  to  be  handled  with  special  prudence  and  care,  that  men 
attending  the  will  of  God  revealed  in  his  word,  and  yield- 
ing obedience  thereunto,  may,  from  the  certainty  of  their 
effectual  vocation,  be  assured  of  their  eternal  election. 
So  shall  this  doctrine  afford  matter  of  praise,  reverence, 
and  admiration  of  God,  and  of  humility,  diligence,  and 
abundant  consolation,  to  all  that  sincerely  obey  the 
Gospel. 

Chap.  IV.— Of  Creation. 

I.  It  pleased  God  the  Father,  Son,  and  Holy  Ghost,  for 
the  manifestation  of  the  glory  of  his  eternal  power,  wisdom, 
and  goodness,  in  the  beginning,  to  create,  or  make  of 
nothing,  the  world,  and  all  things  therein,  whether  visible 
or  invisible,  in  the  space  of  six  days,  and  all  very 
good. 

II.  After  God  had  made  all  other  creatures,  he  created 
man,  male  and  female,  with  reasonable  and  immortal  souls, 
endued  with  knowledge,  righteousness,  and  true  holiness, 
after  his  own  image,  having  the  law  of  God  written  in 
their  hearts,  and  power  to  fulfil  it ;  and  yet  under  a  possi- 
bility of  transgressing,  being  left  to  the  liberty  of  their 
own  will,  which  was  subject  unto  change.  Beside  this 
law  written  in  their  hearts,  they  received  a  command  not 
to  eat  of  the  tree  of  the  knowledge  of  good  and  evil ; 
which  while  they  kept,  they  were  happy  in  their  com- 
munion with  God,  and  had  dominion  over  the  creatures. 

Chap.  V. — Of  Providence. 

I.  God,  the  great  Creator  of  all  things,  doth  uphold, 
direct,  dispose,  and  govern  all  creatures,  actions,  and  things, 
from  the  greatest  even  to  the  least,  by  his  most  wise  and 
holy  providence,  according  to  his  infallible  foreknowledge, 
and  the  free  and  immutable  counsel  of  his  own  will,  to 
the  praise  of  the  glory  of  his  wisdom,  power,  justice, 
goodness,  and  mercy. 

II.  Although,  in  relation  to  the  foreknowledge  and  decree 
of  God,  the  first  cause,  all  things  come  to  pass  immutably 
and  infallibly;   yet,  by  the  same  providence,  he  ordereth 

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CONFESSION,  1647 

them  to  fall  out  according  to  the  nature  of  second  causes, 
either  necessarily,  freely,  or  contingently. 

III.  God  in  his  ordinary  providence  maketh  use  of 
means,  yet  is  free  to  work  without,  above,  and  against 
them,  at  his  pleasure. 

IV.  The  almighty  power,  unsearchable  wisdom,  and 
infinite  goodness  of  God,  so  far  manifest  themselves  in  his 
providence,  that  it  extendeth  itself  even  to  the  first  fall, 
and  all  other  sins  of  angels  and  men,  and  that  not  by  a  bare 
permission,  but  such  as  hath  joined  with  it  a  most  wise 
and  powerful  bounding,  and  otherwise  ordering  and  govern- 
ing of  them,  in  a  manifold  dispensation,  to  his  own  holy 
ends;  yet  so  as  the  sinfulness  thereof  proceedeth  only 
from  the  creature,  and  not  from  God ;  who,  being  most 
holy  and  righteous,  neither  is  nor  can  be  the  author  or 
approver  of  sin. 

V.  The  most  wise,  righteous,  and  gracious  God,  doth 
oftentimes  leave  for  a  season  his  own  children  to  mani- 
fold temptations,  and  the  corruption  of  their  own  hearts, 
to  chastise  them  for  their  former  sins,  or  to  discover  unto 
them  the  hidden  strength  of  corruption,  and  deceitfulness 
of  their  hearts,  that  they  may  be  humbled ;  and  to  raise 
them  to  a  more  close  and  constant  dependence  for  their 
support  upon  himself,  and  to  make  them  more  watchful 
against  all  future  occasions  of  sin,  and  for  sundry  other 
just  and  holy  ends. 

VI.  As  for  those  wicked  and  ungodly  men,  whom  God  as 
a  righteous  judge,  for  former  sins,  doth  blind  and  harden, 
from  them  he  not  only  withholdeth  his  grace,  whereby 
they  might  have  been  enlightened  in  their  understandings, 
and  wrought  upon  in  their  hearts ;  but  sometimes  also 
withdraweth  the  gifts  which  they  had,  and  exposeth  them 
to  such  objects  as  their  corruption  makes  occasion  of  sin  ; 
and  withal,  gives  them  over  to  their  own  lusts,  the  tempta- 
tions of  the  world,  and  the  power  of  Satan :  whereby  it 
comes  to  pass,  that  they  harden  themselves,  even  under 
those  means  which  God  useth  for  the  softening  of  others. 

VII.  As  the  providence  of  God  doth,  in  general,  reach  to 
all  creatures ;  so,  after  a  most  special  manner,  it  taketh  care 
of  his  church,  and  disposeth  all  things  to  the  good  thereof. 

N  I93 


THE   WESTMINSTER 

Chap.  VI.— Of  the  Fall  of  Man,  of  Sin,  and  of  the 
Punishment  thereof 

I.  Our  first  parents  being  seduced  by  the  subtilty  and 
temptation  of  Satan,  sinned  in  eating  the  forbidden  fruit. 
This  their  sin  God  was  pleased,  according  to  his  wise  and 
holy  counsel,  to  permit,  having  purposed  to  order  it  to  his 
own  glory. 

II.  By  this  sin  they  fell  from  their  original  righteousness, 
and  communion  with  God,  and  so  became  dead  in  sin, 
and  wholly  defiled  in  all  the  faculties  and  parts  of  soul 
and  body. 

III.  They  being  the  root  of  all  mankind,  the  guilt  of  this 
sin  was  imputed,  and  the  same  death  in  sin  and  corrupted 
nature  conveyed  to  all  their  posterity,  descending  from 
them  by  ordinary  generation. 

IV.  From  this  original  corruption,  whereby  we  are 
utterly  indisposed,  disabled,  and  made  opposite  to  all 
good,  and  wholly  inclined  to  all  evil,  do  proceed  all  actual 
transgressions. 

V.  This  corruption  of  nature,  during  this  life,  doth  remain 
in  those  that  are  regenerated :  and  although  it  be  through 
Christ  pardoned  and  mortified,  yet  both  itself,  and  all  the 
motions  thereof,  are  truly  and  properly  sin. 

VI.  Every  sin,  both  original  and  actual,  being  a  trans- 
gression of  the  righteous  law  of  God,  and  contrary  thereunto, 
doth,  in  its  own  nature,  bring  guilt  upon  the  sinner,  where- 
by he  is  bound  over  to  the  wrath  of  God,  and  curse  of 
the  law,  and  so  made  subject  to  death,  with  all  miseries 
spiritual,  temporal,  and  eternal. 

Chap.  VII. — Of  God's  Covenant  with  Man. 

I.  The  distance  between  God  and  the  creature  is  so  great, 
that  although  reasonable  creatures  do  owe  obedience  unto 
him  as  their  Creator,  yet  they  could  never  have  any  fruition 
of  him  as  their  blessedness  and  reward,  but  by  some 
voluntary  condescension  on  God's  part,  which  he  hath 
been  pleased  to  express  by  way  of  covenant. 
*  II.  The  first  covenant  made  with  man  was  a  covenant  of 
works,  wherein  life  was  promised  to  Adam,  and  in  him 

194 


CONFESSION,   1647 

to  his  posterity,   upon   condition   of  perfect  and  personal 
obedience. 

III.  Man  by  his  fall  having  made  himself  incapable  of 
life  by  that  covenant,  the  Lord  was  pleased  to  make  a 
second,  commonly  called  the  Covenant  of  Grace :  whereby 
he  freely  offereth  unto  sinners  life  and  salvation  by  Jesus 
Christ,  requiring  of  them  faith  in  him,  that  they  may  be 
saved ;  and  promising  to  give  unto  all  those  that  are 
ordained  unto  life  his  Holy  Spirit,  to  make  them  willing 
and  able  to  believe. 

IV.  This  covenant  of  grace  is  frequently  set  forth  in  the 
scripture  by  the  name  of  a  Testament,  in  reference  to 
the  death  of  Jesus  Christ  the  testator,  and  to  the  ever- 
lasting inheritance,  with  all  things  belonging  to  it,  therein 
bequeathed. 

V.  This  covenant  was  differently  administered  in  the  time 
of  the  law,  and  in  the  time  of  the  gospel ;  under  the  law 
it  was  administered  by  promises,  prophecies,  sacrifices, 
circumcision,  the  paschal  lamb,  and  other  types  and 
ordinances  delivered  to  the  people  of  the  Jews,  all  fore- 
signifying  Christ  to  come,  which  were  for  that  time  suffi- 
cient and  efficacious  through  the  operation  of  the  Spirit, 
to  instruct  and  build  up  the  elect  in  faith  in  the  promised 
Messiah,  by  whom  they  had  full  remission  of  sins,  and 
eternal  salvation ;  and  is  called  the  Old  Testament. 

VI.  Under  the  gospel,  when  Christ  the  substance  was 
exhibited,  the  ordinances  in  which  this  covenant  is  dis- 
pensed are  the  preaching  of  the  word,  and  the  adminis- 
tration  of  the  sacraments  of  Baptism  and  the  Lord's 
Supper,  which,  though  fewer  in  number,  and  administered 
with  more  simplicity  and  less  outward  glory,  yet  in  them 
it  is  held  forth  in  more  fulness,  evidence,  and  spiritual 
efficacy,  to  all  nations,  both  Jews  and  Gentiles ;  and  is 
called  the  New  Testament.  There  are  not  therefore  two 
covenants  of  grace  differing  in  substance,  but  one  and 
the  same  under  various  dispensations. 

Chap.  VIII.—  Of  Christ  the  Mediator. 

I.  It  pleased  God,  in  his  eternal  purpose,  to  choose  and 
ordain  the  Lord  Jesus,  his  only  begotten  Son,  to  be  the 

J95 


THE   WESTMINSTER 

Mediator  between  God  and  man ;  the  Prophet,  Priest,  and 
King;  the  Head  and  Saviour  of  his  Church;  the  Heir  of 
all  things ;  and  Judge  of  the  world  ;  unto  whom  he  did 
from  all  eternity  give  a  people  to  be  his  seed,  and  to 
be  by  him  in  time  redeemed,  called,  justified,  sanctified, 
and  glorified. 

II.  The  Son  of  God,  the  second  person  in  the  Trinity, 
being  very  and  eternal  God,  of  one  substance,  and  equal 
with  the  Father,  did,  when  the  fulness  of  time  was  come, 
take  upon  him  man's  nature,  with  all  the  essential  pro- 
perties and  common  infirmities  thereof,  yet  without  sin; 
being  conceived  by  the  power  of  the  Holy  Ghost,  in  the 
womb  of  the  Virgin  Mary,  of  her  substance.  So  that  two 
whole,  perfect,  and  distinct  natures,  the  Godhead  and  the 
manhood,  were  inseparably  joined  together  in  one  person, 
without  conversion,  composition,  or  confusion.  Which 
person  is  very  God  and  very  man,  yet  one  Christ,  the 
only  Mediator  between  God  and  man. 

III.  The  Lord  Jesus,  in  his  human  nature  thus  united  to 
the  divine,  was  sanctified  and  anointed  with  the  Holy 
Spirit  above  measure  ;  having  in  him  all  the  treasures  of 
wisdom  and  knowledge ;  in  whom  it  pleased  the  Father 
that  all  fulness  should  dwell :  to  the  end,  that  being  holy, 
harmless,  undefiled,  and  full  of  grace  and  truth,  he  might 
be  thoroughly  furnished  to  execute  the  office  of  a  Mediator 
and  Surety.  Which  office  he  took  not  unto  himself,  but 
was  thereunto  called  by  his  Father;  who  put  all  power 
and  judgment  into  his  hand,  and  gave  him  commandment 
to  execute  the  same. 

IV.  This  office  the  Lord  Jesus  did  most  willingly  under- 
take ;  which  that  he  may  discharge,  he  was  made  under 
the  law,  and  did  perfectly  fulfil  it;  endured  most  grievous 
torments  immediately  in  his  soul,  and  most  painful  suffer- 
ings in  his  body ;  was  crucified,  and  died  ;  was  buried,  and 
remained  under  the  power  of  death,  yet  saw  no  corruption. 
On  the  third  day  he  arose  from  the  dead,  with  the  same 
body  in  which  he  suffered;  with  which  also  he  ascended 
into  heaven,  and  there  sitteth  at  the  right  hand  of  his 
Father,  making  intercession;  and  shall  return  to  judge 
men  and  angels  at  the  end  of  the  world. 

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CONFESSION,  1647 

V.  The  Lord  Jesus,  by  his  perfect  obedience  and  sacrifice 
of  himself,  which  he  through  the  eternal  Spirit  once  offered 
up  unto  God,  hath  fully  satisfied  the  justice  of  his  Father ; 
and  purchased  not  only  reconciliation,  but  an  everlasting 
inheritance  in  the  kingdom  of  heaven,  for  all  those  whom 
the  Father  hath  given  unto  him. 

VI.  Although  the  work  of  redemption  was  not  actually 
wrought  by  Christ  till  after  his  incarnation,  yet  the  virtue, 
efficacy,  and  benefits  thereof,  were  communicated  unto 
the  elect  in  all  ages  successively  from  the  beginning  of 
the  world,  in  and  by  those  promises,  types,  and  sacrifices, 
wherein  he  was  revealed  and  signified  to  be  the  Seed  of 
the  woman,  which  should  bruise  the  serpent's  head,  and 
the  Lamb  slain  from  the  beginning  of  the  world,  being 
yesterday  and  to-day  the  same,  and  for  ever. 

VII.  Christ,  in  the  work  of  mediation,  acteth  according  to 
both  natures ;  by  each  nature  doing  that  which  is  proper 
to  itself:  yet,  by  reason  of  the  unity  of  the  person,  that 
which  is  proper  to  one  nature  is  sometimes  in  scripture 
attributed  to  the  person  denominated  by  the  other  nature. 

VIII.  To  all  those  for  whom  Christ  hath  purchased 
redemption,  he  doth  certainly  and  effectually  apply  and 
communicate  the  same;  making  intercession  for  them;  and 
revealing  unto  them,  in  and  by  the  word,  the  mysteries  of 
salvation ;  effectually  persuading  them  by  his  Spirit  to 
believe  and  obey ;  and  governing  their  hearts  by  his  word 
and  Spirit ;  overcoming  all  their  enemies  by  his  almighty 
power  and  wisdom,  in  such  manner  and  ways  as  are  most 
consonant  to  his  wonderful  and  unsearchable  dispensation. 

Chap.  IX.— Of  Free   Will. 

I.  God  hath  endued  the  will  of  man  with  that  natural 
liberty,  that  it  is  neither  forced,  nor  by  any  absolute 
necessity  of  nature  determined,  to  good  or  evil. 

II.  Man,  in  his  state  of  innocency,  had  freedom  and 
power  to  will  and  to  do  that  which  is  good  and  well- 
pleasing  to  God ;  but  yet  mutably,  so  that  he  might  fall 
from  it. 

III.  Man,  by  his  fall  into  a  state  of  sin,  hath  wholly  lost 

197 


THE   WESTMINSTER 

all  ability  of  will  to  any  spiritual  good  accompanying  salva- 
tion ;  so  as  a  natural  man,  being  altogether  averse  from 
that  good,  and  dead  in  sin,  is  not  able,  by  his  own  strength, 
to  convert  himself,  or  to  prepare  himself  thereunto. 

IV.  When  God  converts  a  sinner,  and  translates  him  into 
the  state  of  grace,  he  freeth  him  from  his  natural  bondage 
under  sin,  and  by  his  grace  alone  enables  him  freely  to 
will  and  to  do  that  which  is  spiritually  good  ;  yet  so  as 
that,  by  reason  of  his  remaining  corruption,  he  doth  not 
perfectly  nor  only  will  that  which  is  good,  but  doth  also 
will  that  which  is  evil. 

V.  The  will  of  man  is  made  perfectly  and  immutably  free 
to  do  good  alone  in  the  state  of  glory  only. 

Chap.  X.— Of  Effectual  Calling. 

I.  All  those  whom  God  hath  predestinated  unto  life, 
and  those  only,  he  is  pleased,  in  his  appointed  and  accepted 
time,  effectually  to  call,  by  his  word  and  Spirit,  out  of  that 
state  of  sin  and  death  in  which  they  are  by  nature,  to 
grace  and  salvation  by  Jesus  Christ;  enlightening  their 
minds  spiritually  and  savingly  to  understand  the  things 
of  God ;  taking  away  their  heart  of  stone,  and  giving  unto 
them  an  heart  of  flesh ;  renewing  their  wills,  and  by  his 
almighty  power  determining  them  to  that  which  is  good; 
and  effectually  drawing  them  to  Jesus  Christ ;  yet  so  as 
they  come  most  freely,  being   made  willing  by  his  grace, 

II.  This  effectual  call  is  of  God's  free  and  special  grace 
alone,  not  from  any  thing  at  all  foreseen  in  man  ;  who  is 
altogether  passive  therein,  until,  being  quickened  and 
renewed  by  the  Holy  Spirit,  he  is  thereby  enabled  to 
answer  this  call,  and  to  embrace  the  grace  offered  and 
conveyed  in  it. 

III.  Elect  infants,  dying  in  infancy,  are  regenerated  and 
saved  by  Christ  through  the  Spirit,  who  worketh  when, 
and  where,  and  how  he  pleaseth.  So  also  are  all  other 
elect  persons,  who  are  incapable  of  being  outwardly  called 
by  the  ministry  of  the  word. 

IV.  Others  not  elected,  although  they  may  be  called  by 
the  ministry  of  the  word,  and  may  have  some  common 

198 


CONFESSION,  1647 

operations  of  the  Spirit,  yet  they  never  truly  come  unto 
Christ,  and  therefore  cannot  be  saved :  much  less  can 
men  not  professing  the  Christian  religion  be  saved  in 
any  other  way  whatsoever,  be  they  ever  so  diligent  to 
frame  their  lives  according  to  the  light  of  nature,  and  the 
law  of  that  religion  they  do  profess;  and  to  assert  and 
maintain  that  they  may,  is  very  pernicious,  and  to  be 
detested. 

Chap.  XL — Of 'Justification. 

I.  Those  whom  God  effectually  calleth  he  also  freely 
justifieth  ;  not  by  infusing  righteousness  into  them,  but  by 
pardoning  their  sins,  and  by  accounting  and  accepting  their 
persons  as  righteous :  not  for  any  thing  wrought  in  them, 
or  done  by  them,  but  for  Christ's  sake  alone :  not  by  imput- 
ing faith  itself,  the  act  of  believing,  or  any  other  evangelical 
obedience,  to  them  as  their  righteousness ;  but  by  imput- 
ing the  obedience  and  satisfaction  of  Christ  unto  them, 
they  receiving  and  resting  on  him  and  his  righteousness 
by  faith:  which  faith  they  have  not  of  themselves;  it  is 
the  gift  of  God. 

II.  Faith,  thus  receiving  and  resting  on  Christ  and  his 
righteousness,  is  the  alone  instrument  of  justification ;  yet 
is  it  not  alone  in  the  person  justified,  but  is  ever  accom- 
panied with  all  other  saving  graces,  and  is  no  dead  faith, 
but  worketh  by  love. 

III.  Christ,  by  his  obedience  and  death,  did  fully  dis- 
charge the  debt  of  all  those  that  are  thus  justified,  and  did 
make  a  proper,  real,  and  full  satisfaction  to  his  Father's 
justice  in  their  behalf.  Yet,  in  as  much  as  he  was  given 
by  the  Father  for  them,  and  his  obedience  and  satisfac- 
tion accepted  in  their  stead,  and  both  freely,  not  for  any 
thing  in  them,  their  justification  is  only  of  free  grace ; 
that  both  the  exact  justice  and  rich  grace  of  God  might 
be  glorified  in  the  justification  of  sinners. 

IV.  God  did,  from  all  eternity,  decree  to  justify  all  the 
elect ;  and  Christ  did,  in  the  fulness  of  time,  die  for  their 
sins,  and  rise  again  for  their  justification  :  nevertheless  they 
are  not  justified,  until  the  Holy  Spirit  doth  in  due  time 
actually  apply  Christ  unto  them. 

199 


THE   WESTMINSTER 

V.  God  doth  continue  to  forgive  the  sins  of  those  that 
are  justified :  and  although  they  can  never  fall  from  the  state 
of  justification,  yet  they  may  by  their  sins  fall  under  God's 
fatherly  displeasure,  and  not  have  the  light  of  his  coun- 
tenance restored  unto  them,  until  they  humble  themselves, 
confess  their  sins,  beg  pardon,  and  renew  their  faith  and 
repentance. 

VI.  The  justification  of  believers  under  the  Old  Testa- 
ment was,  in  all  these  respects,  one  and  the  same  with 
the  justification  of  believers  under  the  New  Testament. 

Chap.  XII.— Of  Adoption. 

I.  All  those  that  are  justified,  God  vouchsafeth,  in  and 
for  his  only  Son  Jesus  Christ,  to  make  partakers  of  the  grace 
of  adoption  :  by  which  they  are  taken  into  the  number, 
and  enjoy  the  liberties  and  privileges  of  the  children  of 
God ;  have  his  name  put  upon  them,  receive  the  Spirit  of 
adoption  ;  have  access  to  the  throne  of  grace  with  bold- 
ness ;  are  enabled  to  cry,  Abba,  Father ;  are  pitied,  pro- 
tected, provided  for,  and  chastened  by  him  as  by  a  father ; 
yet  never  cast  off,  but  sealed  to  the  day  of  redemption, 
and  inherit,  the  promises,  as  heirs  of  everlasting  salvation. 

Chap.  XIII. — Of  Sa?ictification. 

I.  They  who  are  effectually  called  and  regenerated, 
having  a  new  heart  and  a  new  spirit  created  in  them,  are 
farther  sanctified  really  and  personally,  through  the  virtue 
of  Christ's  death  and  resurrection,  by  his  word  and  Spirit 
dwelling  in  them ;  the  dominion  of  the  whole  body  of 
sin  is  destroyed,  and  the  several  lusts  thereof  are  more 
and  more  weakened  and  mortified,  and  they  more  and 
more  quickened  and  strengthened  in  all  saving  graces,  to 
the  practice  of  true  holiness,  without  which  no  man  shall 
see  the  Lord. 

II.  This  sanctification  is  throughout  in  the  whole  man, 
yet  imperfect  in  this  life ;  there  abideth  still  some  remnants 
of  corruption  in  every  part :  whence  ariseth  a  continual  and 
irreconcilable  war ;  the  flesh  lusting  against  the  Spirit,  and 
the  Spirit  against  the  flesh. 

III.  In  which  war,  although  the  remaining  corruption  for 


CONFESSION,   1647 

a  time  may  much  prevail,  yet,  through  the  continual  supply 
of  strength  from  the  sanctifying  Spirit  of  Christ,  the  regene- 
rate part  doth  overcome  :  and  so  the  saints  grow  in  grace, 
perfecting  holiness  in  the  fear  of  God. 

Chap.  XIV.— Of  Saving  Faith. 

I.  The  grace  of  faith,  whereby  the  elect  are  enabled  to 
believe  to  the  saving  of  their  souls,  is  the  work  of  the 
Spirit  of  Christ  in  their  hearts,  and  is  ordinarily  wrought 
by  the  ministry  of  the  word :  by  which  also,  and  by  the 
administration  of  the  sacraments,  and  prayer,  it  is  increased 
and  strengthened. 

II.  By  this  faith,  a  Christian  believeth  to  be  true  whatso- 
ever is  revealed  in  the  word,  for  the  authority  of  God 
himself  speaking  therein;  and  acteth  differently  upon  that 
which  each  particular  passage  thereof  containeth ;  yielding 
obedience  to  the  commands,  trembling  at  the  threatenings, 
and  embracing  the  promises  of  God  for  this  life  and  that 
which  is  to  come.  But  the  principal  acts  of  saving  faith 
are,  accepting,  receiving,  and  resting  upon  Christ  alone  for 
justification,  sanctification,  and  eternal  life,  by  virtue  of 
the  covenant  of  grace. 

III.  This  faith  is  different  in  degrees,  weak  or  strong ; 
may  be  often  and  many  ways  assailed  and  weakened,  but 
gets  the  victory;  growing  up  in  many  to  the  attainment 
of  a  full  assurance  through  Christ,  who  is  both  the  author 
and  finisher  of  our  faith. 

Chap.  XV. — Of  Repentance  unto  Life. 

I.  Repentance  unto  life  is  an  evangelical  grace,  the 
doctrine  whereof  is  to  be  preached  by  every  minister  of 
the  gospel,  as  well  as  that  of  faith  in   Christ. 

II.  By  it  a  sinner,  out  of  the  sight  and  sense,  not  only  of 
the  danger,  but  also  of  the  filthiness  and  odiousness  of  his 
sins,  as  contrary  to  the  holy  nature  and  righteous  law  of 
God,  and  upon  the  apprehension  of  his  mercy  in  Christ  to 
such  as  are  penitent,  so  grieves  for  and  hates  his  sins,  as  to 
turn  from  them  all  unto  God,  purposing  and  endeavouring 
to  walk  with  him  in  all  the  ways  of  his  commandments. 

201 


THE   WESTMINSTER 

III.  Although  repentance  be  not  to  be  rested  in,  as  any 
satisfaction  for  sin,  or  any  cause  of  the  pardon  thereof, 
which  is  the  act  of  God's  free  grace  in  Christ;  yet  is  it 
of  such  necessity  to  all  sinners,  that  none  may  expect 
pardon  without  it. 

IV.  As  there  is  no  sin  so  small  but  it  deserves  dam- 
nation ;  so  there  is  no  sin  so  great,  that  it  can  bring 
damnation  upon  those  who  truly  repent. 

V.  Men  ought  not  to  content  themselves  with  a  general 
repentance,  but  it  is  every  man's  duty  to  endeavour  to 
repent  of  his  particular  sins  particularly. 

VI  As  every  man  is  bound  to  make  private  confession 
of  his  sins  to  God,  praying  for  the  pardon  thereof;  upon 
which,  and  the  forsaking  of  them,  he  shall  find  mercy ;  so 
he  that  scandalizeth  his  brother,  or  the  Church  of  Christ, 
ought  to  be  willing,  by  a  private  or  publick  confession  and 
sorrow  for  his  sin,  to  declare  his  repentance  to  those  that 
are  offended ;  who  are  thereupon  to  be  reconciled  to  him, 
and  in  love  to  receive  him. 

Chap.  XVI.— Of  Good  Works. 

I.  Good  works  are  only  such  as  God  hath  commanded  in 
his  holy  word,  and  not  such  as,  without  the  warrant  thereof, 
are  devised  by  men  out  of  blind  zeal,  or  upon  any  pretence 
of  good  intention. 

II.  These  good  works,  done  in  obedience  to  God's  com- 
mandments, are  the  fruits  and  evidences  of  a  true  and 
lively  faith  :  and  by  them  believers  manifest  their  thank- 
fulness, strengthen  their  assurance,  edify  their  brethren, 
adorn  the  profession  of  the  gospel,  stop  the  mouths  of  the 
adversaries,  and  glorify  God,  whose  workmanship  they  are, 
created  in  Christ  Jesus  thereunto ;  that,  having  their  fruit 
unto  holiness,  they  may  have  the  end  eternal  life. 

III.  Their  ability  to  do  good  works  is  not  at  all  of 
themselves,  but  wholly  from  the  Spirit  of  Christ.  And 
that  they  may  be  enabled  thereunto,  besides  the  graces 
they  have  already  received,  there  is  required  an  actual 
influence  of  the  same  Holy  Spirit  to  work  in  them  to 
will  and  to  do  of  his  good  pleasure :  yet  are  they  not 
hereupon   to  grow   negligent,   as  if  they   were  not  bound 


CONFESSION,   1647 

to  perform  any  duty  unless  upon  a  special  motion  of  the 
Spirit;  but  they  ought  to  be  diligent  in  stirring  up  the 
grace  of  God  that  is  in  them. 

IV.  They  who  in  their  obedience  attain  to  the  greatest 
height  which  is  possible  in  this  life,  are  so  far  from  being 
able  to  supererogate,  and  to  do  more  than  God  requires,  as 
that  they  fall  short  of  much  which  in  duty  they  are  bound 
to  do. 

V.  We  cannot,  by  our  best  works,  merit  pardon  of  sin, 
or  eternal  life,  at  the  hand  of  God,  by  reason  of  the  great 
disproportion  that  is  between  them  and  the  glory  to  come, 
and  the  infinite  distance  that  is  between  us  and  God, 
whom  by  them  we  can  neither  profit  or  satisfy  for  the 
debt  of  our  former  sins  ;  but  when  we  have  done  all  we 
can,  we  have  done  but  our  duty,  and  are  unprofitable 
servants ;  and  because,  as  they  are  good,  they  proceed 
from  his  Spirit ;  and  as  they  are  wrought  by  us,  they  are 
defiled  and  mixed  with  so  much  weakness  and  imperfection, 
that  they  cannot  endure  the  severity  of  God's  judgment. 

VI.  Yet  notwithstanding,  the  persons  of  believers  being 
accepted  through  Christ,  their  good  works  also  are  accepted 
in  him ;  not  as  though  they  were  in  this  life  wholly  un- 
blameable  and  unreprovable  in  God's  sight;  but  that  he, 
looking  upon  them  in  his  Son,  is  pleased  to  accept  and 
reward  that  which  is  sincere,  although  accompanied  with 
many  weaknesses  and  imperfections. 

VII.  Works  done  by  unregenerate  men,  although,  for 
the  matter  of  them,  they  may  be  things  which  God  com 
mands,  and  of  good  use  both  to  themselves  and  others ; 
yet,  because  they  proceed  not  from  an  heart  purified  by 
faith ;  nor  are  done  in  a  right  manner,  according  to  the 
word ;  nor  to  a  right  end,  the  glory  of  God ;  they  are 
therefore  sinful,  and  cannot  please  God,  or  make  a  man 
meet  to  receive  grace  from  God.  And  yet  their  neglect 
of  them  is  more  sinful,  and  displeasing  unto  God. 

Chap.  XVII. — Of  the  Perseverance  of  the  Saints. 

I.  They  whom  God  hath  accepted  in  his  Beloved, 
effectually  called  and  sanctified  by  his  Spirit,  can  neither 

203 


THE   WESTMINSTER 

totally  nor  finally  fall  away  from  the  state  of  grace ;  but 
shall  certainly  persevere  therein  to  the  end,  and  be 
eternally  saved. 

II.  This  perseverance  of  the  saints  depends  not  upon 
their  own  free  will,  but  upon  the  immutability  of  the 
decree  of  election,  flowing  from  the  free  and  unchange- 
able love  of  God  the  Father ;  upon  the  efficacy  of  the 
merit  and  intercession  of  Jesus  Christ ;  the  abiding  of 
the  Spirit,  and  of  the  seed  of  God  within  them ;  and  the 
nature  of  the  covenant  of  grace  :  from  all  which  ariseth 
also  the  certainty  and  infallibility  thereof. 

III.  Nevertheless  they  may,  through  the  temptations  of 
Satan  and  of  the  world,  the  prevalency  of  corruption 
remaining  in  them,  and  the  neglect  of  the  means  of  their 
preservation,  fall  into  grievous  sins ;  and  for  a  time  con- 
tinue therein :  whereby  they  incur  God's  displeasure,  and 
grieve  his  Holy  Spirit;  come  to  be  deprived  of  some 
measure  of  their  graces  and  comforts;  have  their  hearts 
hardened,  and  their  consciences  wounded ;  hurt  and 
scandalize  others,  and  bring  temporal  judgments  upon 
themselves. 

Chap.  XVIII. — Of  Assurance  of  Grace  and  Salvation. 

I.  Although  hypocrites,  and  other  unregenerate  men, 
may  vainly  deceive  themselves  with  false  hopes  and  carnal 
presumptions  of  being  in  the  favour  of  God  and  estate 
of  salvation ;  which  hope  of  theirs  shall  perish ;  yet  such 
as  truly  believe  in  the  Lord  Jesus,  and  love  him  in  sincerity, 
endeavouring  to  walk  in  all  good  conscience  before  him, 
may  in  this  life  be  certainly  assured  that  they  are  in  the 
state  of  grace,  and  may  rejoice  in  the  hope  of  the  glory 
of  God ;  which  hope  shall  never  make  them  ashamed. 

II.  This  certainty  is  not  a  bare  conjectural  and  probable 
persuasion,  grounded  upon  a  fallible  hope  ;  but  an  infallible 
assurance  of  faith,  founded  upon  the  divine  truth  of  the 
promises  of  salvation,  the  inward  evidence  of  those  graces 
unto  which  these  promises  are  made,  the  testimony  of  the 
Spirit  of  adoption  witnessing  with  our  spirits  that  we  are 
the  children  of  God  :  which   Spirit  is  the   earnest  of  our 

204 


CONFESSION,  1647 

inheritance,     whereby     we    are    sealed     to     the     day    of 
redemption. 

III.  This  infallible  assurance  doth  not  so  belong  to 
the  essence  of  faith,  but  that  a  true  believer  may  wait 
long,  and  conflict  with  many  difficulties,  before  he  be 
partaker  of  it :  yet,  being  enabled  by  the  Spirit  to  know 
the  things  which  are  freely  given  him  of  God,  he  may, 
without  extraordinary  revelation,  in  the  right  use  of  ordinary 
means,  attain  thereunto.  And  therefore  it  is  the  duty  of 
every  one  to  give  all  diligence  to  make  his  calling  and 
election  sure;  that  thereby  his  heart  may  be  enlarged  in 
peace  and  joy  in  the  Holy  Ghost,  in  love  and  thankful- 
ness to  God,  and  in  strength  and  cheerfulness  in  the  duties 
of  obedience,  the  proper  fruits  of  this  assurance:  so  far 
is  it  from  inclining  men  to  looseness. 

IV.  True  believers  may  have  the  assurance  of  their  salva- 
tion divers  ways  shaken,  diminished,  and  intermitted;  as, 
by  negligence  in  preserving  of  it ;  by  falling  into  some 
special  sin,  which  woundeth  the  conscience,  and  grieveth 
the  Spirit ;  by  some  sudden  or  vehement  temptation ;  by 
God's  withdrawing  the  light  of  his  countenance,  and  suffer- 
ing even  such  as  fear  him  to  walk  in  darkness,  and  to 
have  no  light :  yet  are  they  never  utterly  destitute  of  that 
seed  of  God,  and  life  of  faith,  that  love  of  Christ  and  the 
brethren,  that  sincerity  of  heart  and  conscience  of  duty, 
out  of  which,  by  the  operation  of  the  Spirit,  this  assurance 
may  in  due  time  be  revived,  and  by  the  which,  in  the 
mean  time,  they  are  supported  from  utter  despair. 

Chap.  XIX.— Of  the  Law  of  God. 

I.  God  gave  to  Adam  a  law,  as  a  covenant  of  works,  by 
which  he  bound  him,  and  all  his  posterity,  to  personal, 
entire,  exact,  and  perpetual  obedience ;  promised  life  upon 
the  fulfilling,  and  threatened  death  upon  the  breach  of  it ; 
and  endued  him  with  power  and  ability  to  keep  it. 

II.  This  law,  after  his  fall,  continued  to  be  a  perfect 
rule  of  righteousness ;  and,  as  such,  was  delivered  by  God 
upon  mount  Sinai  in  ten  commandments,  and  written  in 
two  tables;  the  first  four  commandments  containing  our 
duty  towards  God,  and  the  other  six  our  duty  to  man. 

205 


THE   WESTMINSTER 

III.  Besides  this  law,  commonly  called  moral,  God  was 
pleased  to  give  to  the  people  of  Israel,  as  a  church  under 
age,  ceremonial  laws  containing  several  typical  ordinances ; 
partly  of  worship,  prefiguring  Christ,  his  graces,  actions, 
sufferings,  and  benefits ;  and  partly  holding  forth  divers 
instructions  of  moral  duties.  All  which  ceremonial  laws 
are  now  abrogated  under  the  New  Testament. 

IV.  To  them  also,  as  a  body  politick,  he  gave  sundry 
judicial  laws,  which  expired  together  with  the  state  of 
that  people,  not  obliging  any  other  now,  further  than  the 
general  equity  thereof  may  require. 

V.  The  moral  law  doth  for  ever  bind  all,  as  well  justified 
persons  as  others,  to  the  obedience  thereof;  and  that  not 
only  in  regard  of  the  matter  contained  in  it,  but  also 
in  respect  of  the  authority  of  God,  the  Creator,  who  gave 
it.  Neither  doth  Christ  in  the  gospel  any  way  dissolve, 
but  much  strengthen  this  obligation. 

VI.  Although  true  believers  be  not  under  the  law  as 
a  covenant  of  works,  to  be  thereby  justified  or  condemned  j 
yet  is  it  of  great  use  to  them,  as  well  as  to  others ;  in 
that,  as  a  rule  of  life,  informing  them  of  the  will  of  God 
and  their  duty,  it  directs  and  binds  them  to  walk  accord- 
ingly;  discovering  also  the  sinful  pollutions  of  their  nature, 
hearts,  and  lives ;  so  as,  examining  themselves  thereby, 
they  may  come  to  further  conviction  of,  humiliation  for, 
and  hatred  against  sin ;  together  with  a  clearer  sight  of 
the  need  they  have  of  Christ,  and  the  perfection  of  his 
obedience.  It  is  likewise  of  use  to  the  regenerate,  to 
restrain  their  corruptions,  in  that  it  forbids  sin  ;  and  the 
threatenings  of  it  serve  to  shew  what  even  their  sins 
deserve,  and  what  afflictions  in  this  life  they  may  expect 
for  them,  although  freed  from  the  curse  thereof  threatened 
in  the  law.  The  promises  of  it,  in  like  manner,  shew  them 
God's  approbation  of  obedience,  and  what  blessings  they 
may  expect  upon  the  performance  thereof,  although  not 
as  due  to  them  by  the  law  as  a  covenant  of  works :  so  as 
a  man's  doing  good,  and  refraining  from  evil,  because  the 
law  encourageth  to  the  one,  and  deterreth  from  the  other, 
is  no  evidence  of  his  being  under  the  law,  and  not  under 
grace. 

206 


CONFESSION,  1647 

VII.  Neither  are  the  forementioned  uses  of  the  law  con- 
trary to  the  grace  of  the  gospel,  but  do  sweetly  comply 
with  it;  the  Spirit  of  Christ  subduing  and  enabling  the 
will  of  man  to  do  that  freely  and  cheerfully  which  the 
will  of  God  revealed  in  the  law  requireth  to  be  done. 

Chap.  XX.  —  Of  Christian  Liberty,  and  Liberty 
of  Conscience. 

I.  The  liberty  which  Christ  hath  purchased  for  believers 
under  the  gospel,  consists  in  their  freedom  from  the  guilt 
of  sin,  the  condemning  wrath  of  God,  the  curse  of  the 
moral  law;  and  in  their  being  delivered  from  this  present 
evil  world,  bondage  to  Satan,  and  dominion  of  sin,  from 
the  evil  of  afflictions,  the  sting  of  death,  the  victory  of  the 
grave,  and  everlasting  damnation ;  as  also  in  their  free 
access  to  God,  and  their  yielding  obedience  unto  him, 
not  out  of  slavish  fear,  but  a  child-like  love,  and  willing 
mind.  All  which  were  common  also  to  believers  under 
the  law ;  but  under  the  new  testament,  the  liberty  of 
Christians  is  further  enlarged  in  their  freedom  from  the 
yoke  of  the  ceremonial  law,  to  which  the  Jewish  Church 
was  subjected,  and  in  greater  boldness  of  access  to  the 
throne  of  grace,  and  in  fuller  communications  of  the  free 
Spirit  of  God,  than  believers  under  the  law  did  ordinarily 
partake  of. 

II.  God  alone  is  lord  of  the  conscience,  and  hath  left 
it  free  from  the  doctrines  and  commandments  of  men 
which  are  in  any  thing  contrary  to  his  word,  or  beside  it, 
in  matters  of  faith  or  worship.  So  that  to  believe  such 
doctrines,  or  to  obey  such  commandments  out  of  con- 
science, is  to  betray  true  liberty  of  conscience :  and  the 
requiring  of  an  implicit  faith,  and  an  absolute  and  blind 
obedience,  is  to  destroy  liberty  of  conscience,  and  reason 
also. 

III.  They  who,  upon  pretence  of  Christian  liberty,  do 
practise  any  sin,  or  cherish  any  lust,  do  thereby  destroy 
the  end  of  Christian  liberty ;  which  is,  that,  being  delivered 
out  of  the  hands  of  our  enemies,  we  might  serve  the  Lord 
without  fear,  in  holiness  and  righteousness  before  him,  all 
the  days  of  our  life. 

207 


THE   WESTMINSTER 

IV.  And  because  the  powers  which  God  hath  ordained, 
and  the  liberty  which  Christ  hath  purchased,  are  not 
intended  by  God  to  destroy,  but  mutually  to  uphold  and 
preserve  one  another;  they  who,  upon  pretence  of  Chris- 
tian liberty,  shall  oppose  any  lawful  power,  or  the  lawful 
exercise  of  it,  whether  it  be  civil  or  ecclesiastical,  resist 
the  ordinance  of  God.  And  for  their  publishing  of  such 
opinions,  or  maintaining  of  such  practices,  as  are  contrary 
to  the  light  of  nature,  or  to  the  known  principles  of 
Christianity,  whether  concerning  faith,  worship,  or  con- 
versation ;  or  to  the  power  of  godliness ;  or  such  erroneous 
opinions  or  practices,  as  either  in  their  own  nature,  or  in 
the  manner  of  publishing  or  maintaining  them,  are  destruc- 
tive to  the  external  peace  and  order  which  Christ  hath 
established  in  the  church  j  they  may  lawfully  be  called  to. 
account,  and  proceeded  against  by  the  censures  of  the 
church,  and  by  the  power  of  the  civil  magistrate. 

Chap.  XXI. — Of  Religious    Worship,  and  the  Sabbath-day. 

I.  The  light  of  nature  sheweth  that  there  is  a  God, 
who  hath  lordship  and  sovereignty  over  all;  is  good,  and 
doeth  good  unto  all;  and  is  therefore  to  be  feared,  loved, 
praised,  called  upon,  trusted  in,  and  served,  with  all  the 
heart,  and  with  all  the  soul,  and  with  all  the  might.  But 
the  acceptable  way  of  worshipping  the  true  God  is 
instituted  by  himself,  and  so  limited  by  his  own  revealed 
will,  that  he  may  not  be  worshipped  according  to  the 
imaginations  and  devices  of  men,  or  the  suggestions  of 
Satan,  under  any  visible  representation,  or  any  other  way 
not  prescribed  in  the  holy  Scripture. 

II.  Religious  worship  is  to  be  given  to  God,  the  Father, 
Son,  and  Holy  Ghost ;  and  to  him  alone  :  not  to  angels, 
saints,  or  any  other  creature :  and,  since  the  fall,  not 
without  a  Mediator;  nor  in  the  mediation  of  any  other 
but  of  Christ  alone. 

III.  Prayer,  with  thanksgiving,  being  one  special  part 
of  religious  worship,  is  by  God  required  of  all  men;  and, 
that  it  may  be  accepted,  it  is  to  be  made  in  the  name  of 
the  Son,  by  the  help  of  his  Spirit,  according  to  his  will, 

208 


CONFESSION,  1647 

with    understanding,    reverence,    humility,    fervency,    faith, 
love,  and  perseverance ;  and,  if  vocal,  in  a  known  tongue. 

IV.  Prayer  is  to  be  made  for  things  lawful,  and  for 
all  sorts  of  men  living,  or  that  shall  live  hereafter;  but 
not  for  the  dead,  nor  for  those  of  whom  it  may  be  known 
that  they  have  sinned  the  sin  unto  death. 

V.  The  reading  of  the  Scriptures  with  godly  fear;  the 
sound  preachings,  and  conscionable  hearing  of  the  word, 
in  obedience  unto  God,  with  understanding,  faith,  and 
reverence ;  singing  of  psalms  with  grace  in  the  heart ;  as 
also  the  due  administration  and  worthy  receiving  of  the 
sacraments  instituted  by  Christ;  are  all  parts  of  the 
ordinary  religious  worship  of  God :  besides  religious 
oaths  and  vows,  solemn  fastings,  and  thanksgivings  upon 
special  occasions,  which  are,  in  their  several  times  and 
seasons,  to  be  used  in  a  holy  and  religious  manner. 

VI.  Neither  prayer,  nor  any  other  part  of  religious 
worship,  is,  now  under  the  gospel,  either  tied  unto,  or 
made  more  acceptable  by,  any  place  in  which  it  is  per- 
formed, or  towards  which  it  is  directed ;  but  God  is  to 
be  worshipped  every  where  in  spirit  and  in  truth ;  as  in 
private  families  daily,  and  in  secret  each  one  by  himself; 
so  more  solemnly  in  the  publick  assemblies,  which  are 
not  carelessly  or  wilfully  to  be  neglected  or  forsaken, 
when  God,  by  his  word  or  providence,  calleth  thereunto. 

VII.  As  it  is  of  the  law  of  nature,  that,  in  general,  a 
due  proportion  of  time  be  set  apart  for  the  worship  of  God ; 
so,  in  his  word,  by  a  positive,  moral,  and  perpetual  com- 
mandment, binding  all  men  in  all  ages,  he  hath  particularly 
appointed  one  day  in  seven  for  a  sabbath,  to  be  kept 
holy  unto  him :  which,  from  the  beginning  of  the  world 
to  the  resurrection  of  Christ,  was  the  last  day  of  the  week ; 
and,  from  the  resurrection  of  Christ,  was  changed  into 
the  first  day  of  the  week,  which  in  Scripture  is  called 
the  Lord's  Day,  and  is  to  be  continued  to  the  end  of  the 
world,  as  the  Christian  Sabbath. 

VIII.  This  sabbath  is  then  kept  holy  unto  the  Lord, 
when  men,  after  a  due  preparing  of  their  hearts,  and 
ordering  of  their  common  affairs  before-hand,  do  not 
only   observe   an   holy   rest   all   the   day  from   their   own 

o  209 


THE   WESTMINSTER 

works,  words,  and  thoughts  about  their  worldly  employ- 
ments and  recreations;  but  also  are  taken  up  the  whole 
time  in  the  publick  and  private  exercises  of  his  worship, 
and  in  the  duties  of  necessity  and  mercy. 

Chap.  XXII. — Of  lawful  Oaths  and  Vows. 

I.  A  lawful  oath  is  a  part  of  religious  worship,  wherein, 
upon  just  occasion,  the  person  swearing  solemnly  calleth 
God  to  witness  what  he  asserteth  or  promiseth;  and  to 
judge  him  according  to  the  truth  or  falsehood  of  what 
he  sweareth. 

II.  The  name  of  God  only  is  that  by  which  men  ought 
to  swear,  and  therein  it  is  to  be  used  with  all  holy  fear 
and  reverence ;  therefore  to  swear  vainly  or  rashly  by  that 
glorious  and  dreadful  name,  or  to  swear  at  all  by  any 
other  thing,  is  sinful,  and  to  be  abhorred.  Yet  as,  in 
matters  of  weight  and  moment,  an  oath  is  warranted  by 
the  word  of  God  under  the  New  Testament,  as  well  as 
under  the  Old ;  so  a  lawful  oath,  being  imposed  by 
lawful  authority,  in  such  matters  ought  to  be  taken. 

III.  Whosoever  taketh  an  oath,  ought  duly  to  consider 
the  weightiness  of  so  solemn  an  act,  and  therein  to  avouch 
nothing  but  what  he  is  fully  persuaded  is  the  truth. 
Neither  may  any  man  bind  himself  by  oath  to  any  thing 
but  what  is  good  and  just,  and  what  he  believeth  so  to 
be,  and  what  he  is  able  and  resolved  to  perform.  Yet 
it  is  a  sin  to  refuse  an  oath  touching  any  thing  that  is 
good  and  just,  being  imposed  by  lawful  authority. 

IV.  An  oath  is  to  be  taken  in  the  plain  and  common 
sense  of  the  words,  without  equivocation  or  mental  reser- 
vation. It  cannot  oblige  to  sin ;  but  in  any  thing  not 
sinful,  being  taken,  it  binds  to  performance,  although  to 
a  man's  own  hurt ;  nor  is  it  to  be  violated,  although  made 
to  hereticks  or  infidels. 

V.  A  vow  is  of  the  like  nature  with  a  promissory  oath, 
and  ought  to  be  made  with  the  like  religious  care,  and 
to  be  performed  with  the  like  faithfulness. 

VI.  It  is  not  to  be  made  to  any  creature,  but  to  God 
alone :   and   that   it   may  be   accepted,  it  is  to  be  made 

210 


CONFESSION,   1647 

voluntarily,  out  of  faith,  and  conscience  of  duty,  in  way 
of  thankfulness  for  mercy  received,  or  for  the  obtaining 
of  what  we  want ;  whereby  we  more  strictly  bind  ourselves 
to  necessary  duties,  or  to  other  things,  so  far  and  so  long 
as  they  may  fitly  conduce  thereunto. 

VII.  No  man  may  vow  to  do  any  thing  forbidden  in 
the  word  of  God,  or  what  would  hinder  any  duty  therein 
commanded,  or  which  is  not  in  his  power,  and  for  the 
performance  whereof  he  hath  no  promise  of  ability  from 
God.  In  which  respects,  Popish  monastical  vows  of  per- 
petual single  life,  professed  poverty,  and  regular  obedience, 
are  so  far  from  being  degrees  of  higher  perfection,  that 
they  are  superstitious  and  sinful  snares,  in  which  no 
Christian  may  entangle  himself. 

Chap.  XXIII.— Of  the  Civil  Magistrate. 

I.  God,  the  supreme  Lord  and  King  of  all  the  world, 
hath  ordained  civil  magistrates  to  be  under  him  over  the 
people,  for  his  own  glory,  and  the  publick  good;  and, 
to  this  end,  hath  armed  them  with  the  power  of  the 
sword,  for  the  defence  and  encouragement  of  them  that 
are  good,  and  for  the  punishment  of  evil-doers. 

II.  It  is  lawful  for  Christians  to  accept  and  execute 
the  office  of  a  magistrate,  when  called  thereunto:  in  the 
managing  whereof,  as  they  ought  especially  to  maintain 
piety,  justice,  and  peace,  according  to  the  wholesome 
laws  of  each  commonwealth ;  so,  for  that  end,  they  may 
lawfully,  now  under  the  New  Testament,  wage  war  upon 
just  and  necessary  occasions. 

III.  The  civil  magistrate  may  not  assume  to  himself  the 
administration  of  the  word  and  sacraments,  or  the  power 
of  the  keys  of  the  kingdom  of  heaven :  yet  he  hath 
authority,  and  it  is  his  duty,  to  take  order,  that  unity  and 
peace  be  preserved  in  the  church,  that  the  truth  of  God 
be  kept  pure  and  entire,  that  all  blasphemies  and  heresies 
be  suppressed,  all  corruptions  and  abuses  in  worship  and 
discipline  prevented  or  reformed,  and  all  the  ordinances 
of  God  duly  settled,  administered,  and  observed.  For 
the    better    effecting     whereof,    he    hath    power    to    call 

211 


THE   WESTMINSTER 

synods,  to  be  present  at  them,  and  to  provide  that 
whatsoever  is  transacted  in  them  be  according  to  the 
mind  of  God. 

IV.  It  is  the  duty  of  people  to  pray  for  magistrates, 
to  honour  their  persons,  to  pay  them  tribute  and  other 
dues,  to  obey  their  lawful  commands,  and  to  be  subject 
to  their  authority  for  conscience'  sake.  Infidelity,  or 
difference  in  religion,  doth  not  make  void  the  magis- 
trate's just  and  legal  authority,  nor  free  the  people  from 
their  due  obedience  to  him :  from  which  ecclesiastical 
persons  are  not  exempted ;  much  less  hath  the  Pope 
any  power  or  jurisdiction  over  them  in  their  dominions, 
or  over  any  of  their  people;  and  least  of  all  to  deprive 
them  of  their  dominions  or  lives,  if  he  shall  judge  them 
to  be  hereticks,  or  upon  any  other  pretence  whatsoever. 

Chap.  XXIV. — Of  Marriage  and  Divorce. 

I.  Marriage  is  to  be  between  one  man  and  one  woman: 
neither  is  it  lawful  for  any  man  to  have  more  than  one 
wife,  nor  for  any  woman  to  have  more  than  one  husband, 
at  the  same  time. 

II.  Marriage  was  ordained  for  the  mutual  help  of 
husband  and  wife ;  for  the  increase  of  mankind  with  a 
legitimate  issue,  and  of  the  church  with  an  holy  seed ; 
and  for  preventing  of  unclean ness. 

III.  It  is  lawful  for  all  sorts  of  people  to  marry  who 
are  able  with  judgment  to  give  their  consent :  yet  it  is 
the  duty  of  Christians  to  marry  only  in  the  Lord.  And 
therefore  such  as  profess  the  true  reformed  religion  should 
not  marry  with  infidels,  Papists,  or  other  idolaters  :  neither 
should  such  as  are  godly  be  unequally  yoked,  by  marry- 
ing with  such  as  are  notoriously  wicked  in  their  life,  or 
maintain  damnable  heresies. 

IV.  Marriage  ought  not  to  be  within  the  degrees  of 
consanguinity  or  affinity  forbidden  in  the  word ;  nor  can 
such  incestuous  marriages  ever  be  made  lawful  by  any 
law  of  man,  or  consent  of  parties,  so  as  those  persons 
may  live  together  as  man  and  wife.  The  man  may  not 
marry   any   of   his    wife's   kindred   nearer   in   blood   than 

212 


CONFESSION,  1647 

he   may   of  his   own,    nor   the   woman   of  her   husband's 
kindred  nearer  in  blood  than  of  her  own. 

V.  Adultery  or  fornication  committed  after  a  contract 
being  detected  before  marriage,  giveth  just  occasion  to 
the  innocent  party  to  dissolve  that  contract.  In  the  case 
of  adultery  after  marriage,  it  is  lawful  for  the  innocent 
party  to  sue  out  a  divorce,  and,  after  the  divorce,  to 
marry  another,  as  if  the  offending  party  were  dead. 

VI.  Although  the  corruption  of  man  be  such  as  is  apt 
to  study  arguments,  unduly  to  put  asunder  those  whom 
God  hath  joined  together  in  marriage ;  yet  nothing  but 
adultery,  or  such  wilful  desertion  as  can  no  way  be 
remedied  by  the  church  or  civil  magistrate,  is  cause  suffi- 
cient of  dissolving  the  bond  of  marriage  :  wherein  a  publick 
and  orderly  course  of  proceeding  is  to  be  observed,  and 
the  persons  concerned  in  it  not  left  to  their  own  wills 
and  discretion  in  their  own  case. 

Chap.  XXV.— Of  the  Church. 

I.  The  catholick  or  universal  church,  which  is  invisible, 
consists  of  the  whole  number  of  the  elect  that  have  been, 
are,  or  shall  be  gathered  into  one,  under  Christ  the  head 
thereof;  and  is  the  spouse,  the  body,  the  fulness  of  him 
that  filleth  all  in  all. 

II.  The  visible  church,  which  is  also  catholick  or 
universal  under  the  gospel,  (not  confined  to  one  nation, 
as  before  under  the  law,)  consists  of  all  those  through- 
out the  world  that  profess  the  true  religion,  together  with 
their  children;  and  is  the  kingdom  of  the  Lord  Jesus 
Christ,  the  house  and  family  of  God,  out  of  which  there 
is  no  ordinary  possibility  of  salvation. 

III.  Unto  this  catholick  visible  church  Christ  hath 
given  the  ministry,  oracles,  and  ordinances  of  God,  for 
the  gathering  and  perfecting  of  the  saints  in  this  life, 
to  the  end  of  the  world ;  and  doth  by  his  own  presence 
and  Spirit,  according  to  his  promise,  make  them  effectual 
thereunto. 

IV.  This  catholick  church  hath  been  sometimes  more, 
sometimes   less   visible.     And   particular   churches,   which 

213 


THE   WESTMINSTER 

are  members  thereof,  are  more  or  less  pure,  according  as 
the  doctrine  of  the  gospel  is  taught  and  embraced,  ordi- 
nances administered,  and  publick  worship  performed  more 
or  less  purely  in  them. 

V.  The  purest  churches  under  heaven  are  subject  both 
to  mixture  and  error;  and  some  have  so  degenerated  as 
to  become  no  churches  of  Christ,  but  synagogues  of  Satan. 
Nevertheless,  there  shall  be  always  a  church  on  earth  to 
worship  God  according  to  his  will. 

VI.  There  is  no  other  head  of  the  church  but  the 
Lord  Jesus  Christ :  nor  can  the  Pope  of  Rome  in  any 
sense  be  head  thereof;  but  is  that  antichrist,  that  man 
of  sin,  and  son  of  perdition,  that  exalteth  himself  in  the 
church  against  Christ,  and  all  that  is  called  God. 

Chap.  XXVI. — Of  Communion  of  Saints. 

I.  All  saints  that  are  united  to  Jesus  Christ  their  head 
by  his  Spirit,  and  by  faith,  have  fellowship  with  him  in 
his  graces,  sufferings,  death,  resurrection,  and  glory.  And 
being  united  to  one  another  in  love,  they  have  communion 
in  each  other's  gifts  and  graces;  and  are  obliged  to  the 
performance  of  such  duties,  publick  and  private,  as  do 
conduce  to  their  mutual  good,  both  in  the  inward  and 
outward  man. 

II.  Saints,  by  profession,  are  bound  to  maintain  an  holy 
fellowship  and  communion  in  the  worship  of  God,  and  in 
performing  such  other  spiritual  services  as  tend  to  their 
mutual  edification ;  as  also  in  relieving  each  other  in  out- 
ward things,  according  to  their  several  abilities  and  neces- 
sities. Which  communion,  as  God  offereth  opportunity, 
is  to  be  extended  unto  all  those  who  in  every  place  call 
upon  the  name  of  the  Lord  Jesus. 

III.  This  communion  which  the  saints  have  with  Christ 
doth  not  make  them  in  any  wise  partakers  of  the  substance 
of  his  Godhead,  or  to  be  equal  with  Christ  in  any  respect : 
either  of  which  to  affirm  is  impious  and  blasphemous. 
Nor  doth  their  communion  one  with  another,  as  saints, 
take  away  or  infringe  the  title  or  property  which  each 
man  hath  in  his  goods  and  possessions. 

214 


CONFESSION,  1647 

Chap.  XXVII. — Of  the  Sacraments. 

I.  Sacraments  are  holy  signs  and  seals  of  the  covenant 
of  grace,  immediately  instituted  by  God,  to  represent 
Christ  and  his  benefits,  and  to  confirm  our  interest  in 
him ;  as  also  to  put  a  visible  difference  between  those 
that  belong  unto  the  church  and  the  rest  of  the  world; 
and  solemnly  to  engage  them  to  the  service  of  God  in 
Christ,  according  to  his  word. 

II.  There  is  in  every  sacrament  a  spiritual  relation,  or 
sacramental  union,  between  the  sign  and  the  thing  signified ; 
whence  it  comes  to  pass,  that  the  names  and  effects  of 
the  one  are  attributed  to  the  other. 

III.  The  grace  which  is  exhibited  in  or  by  the  sacra- 
ments, rightly  used,  is  not  conferred  by  any  power  in 
them;  neither  doth  the  efficacy  of  a  sacrament  depend 
upon  the  piety  or  intention  of  him  that  doth  administer 
it,  but  upon  the  work  of  the  Spirit,  and  the  word  of 
institution;  which  contains,  together  with  a  precept 
authorizing  the  use  thereof,  a  promise  of  benefit  to 
worthy  receivers. 

IV.  There  be  only  two  sacraments  ordained  by  Christ 
our  Lord  in  the  gospel,  that  is  to  say,  Baptism,  and  the 
Supper  of  the  Lord;  neither  of  which  may  be  dispensed 
by  any  but  by  a  minister  of  the  word  lawfully  ordained. 

V.  The  sacraments  of  the  Old  Testament,  in  regard  of 
the  spiritual  things  thereby  signified  and  exhibited,  were, 
for  substance,  the  same  with  those  of  the  New. 

Chap.  XXVIII.— Of  Baptism. 

I.  Baptism  is  a  sacrament  of  the  New  Testament, 
ordained  by  Jesus  Christ,  not  only  for  the  solemn 
admission  of  the  party  baptized  into  the  visible  church, 
but  also  to  be  unto  him  a  sign  and  seal  of  the  covenant 
of  grace,  of  his  ingrafting  into  Christ,  of  regeneration,  of 
remission  of  sins,  and  of  his  giving  up  unto  God  through 
Jesus  Christ,  to  walk  in  newness  of  life :  which  sacrament 
is,  by  Christ's  own  appointment,  to  be  continued  in  his 
church  until  the  end  of  the  world. 

II.  The  outward  element  to  be  used  in  this  sacrament 

215 


THE   WESTMINSTER 

is  water,  wherewith  the  party  is  to  be  baptized  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
by  a  minister  of  the  gospel,  lawfully  called  thereunto. 

III.  Dipping  of  the  person  into  the  water  is  not  neces- 
sary; but  baptism  is  rightly  administered  by  pouring  or 
sprinkling  water  upon  the  person. 

IV.  Not  only  those  that  do  actually  profess  faith  in  and 
obedience  unto  Christ,  but  also  the  infants  of  one  or  both 
believing  parents  are  to  be  baptized. 

V.  Although  it  be  a  great  sin  to  contemn  or  neglect 
this  ordinance,  yet  grace  and  salvation  are  not  so  insepar- 
ably annexed  unto  it,  as  that  no  person  can  be  regenerated 
or  saved  without  it,  or  that  all  that  are  baptized  are 
undoubtedly  regenerated. 

VI.  The  efficacy  of  baptism  is  not  tied  to  that  moment 
of  time  wherein  it  is  administered ;  yet  notwithstanding, 
by  the  right  use  of  this  ordinance,  the  grace  promised  is 
not  only  offered,  but  really  exhibited  and  conferred  by 
the  Holy  Ghost,  to  such  (whether  of  age  or  infants)  as 
that  grace  belongeth  unto,  according  to  the  counsel  of 
God's  own  will,  in  his  appointed  time. 

VII.  The  sacrament  of  baptism  is  but  once  to  be 
administered  to  any  person. 

Chap.  XXIX.— Of  the  Lord's  Supper. 

I.  Our  Lord  Jesus,  in  the  night  wherein  he  was 
betrayed,  instituted  the  sacrament  of  his  body  and  blood, 
called  the  Lord's  Supper,  to  be  observed  in  his  church 
unto  the  end  of  the  world,  for  the  perpetual  remembrance 
of  the  sacrifice  of  himself  in  his  death,  the  sealing  all 
benefits  thereof  unto  true  believers,  their  spiritual  nourish- 
ment and  growth  in  him,  their  further  engagement  in  and 
to  all  duties  which  they  owe  unto  him,  and  to  be  a  bond 
and  pledge  of  their  communion  with  him,  and  with  each 
other,  as  members  of  his  mystical  body. 

II.  In  this  sacrament  Christ  is  not  offered  up  to  his 
Father,  nor  any  real  sacrifice  made  at  all  for  remission  of 
sins  of  the  quick  or  dead;  but  only  a  commemoration  of 
that  one  offering  up  of  himself,  by  himself,  upon  the  cross, 

216 


CONFESSION,   1647 

once  for  all,  and  a  spiritual  oblation  of  all  possible  praise 
unto  God  for  the  same ;  so  that  the  Popish  sacrifice  of 
the  mass,  as  they  call  it,  is  most  abominably  injurious 
to  Christ's  one  only  sacrifice,  the  alone  propitiation  for 
all  the  sins  of  the  elect. 

III.  The  Lord  Jesus  hath,  in  this  ordinance,  appointed 
his  ministers  to  declare  his  word  of  institution  to  the 
people,  to  pray,  and  bless  the  elements  of  bread  and  wine, 
and  thereby  to  set  them  apart  from  a  common  to  a  holy 
use;  and  to  take  and  break  the  bread,  to  take  the  cup, 
and  (they  communicating  also  themselves)  to  give  both 
to  the  communicants ;  but  to  none  who  are  not  then 
present  in  the  congregation. 

IV.  Private  masses,  or  receiving  this  sacrament  by  a 
priest,  or  any  other,  alone ;  as  likewise  the  denial  of  the 
cup  to  the  people;  worshipping  the  elements,  the  lifting 
them  up,  or  carrying  them  about  for  adoration,  and  the 
reserving  them  for  any  pretended  religious  use;  are  all 
contrary  to  the  nature  of  this  sacrament,  and  to  the 
institution  of  Christ. 

V.  The  outward  elements  in  this  sacrament,  duly  set 
apart  to  the  uses  ordained  by  Christ,  have  such  relation 
to  him  crucified,  as  that  truly,  yet  sacramentally  only, 
they  are  sometimes  called  by  the  name  of  the  things 
they  represent,  to  wit,  the  body  and  blood  of  Christ; 
albeit,  in  substance  and  nature,  they  still  remain  truly 
and  only  bread  and  wine,  as  they  were  before. 

VI.  That  doctrine  which  maintains  a  change  of  the 
substance  of  bread  and  wine  into  the  substance  of  Christ's 
body  and  blood  (commonly  called  Transubstantiation)  by 
consecration  of  a  priest,  or  by  any  other  way,  is  repugnant 
not  to  Scripture  alone,  but  even  to  common  sense  and 
reason ;  overthroweth  the  nature  of  the  sacrament ;  and 
hath  been  and  is  the  cause  of  manifold  superstitions,  yea, 
of  gross  idolatries. 

VII.  Worthy  receivers,  outwardly  partaking  of  the  visible 
elements  in  this  sacrament,  do  then  also  inwardly  by  faith, 
really  and  indeed,  yet  not  carnally  and  corporally,  but 
spiritually,  receive  and  feed  upon  Christ  crucified,  and 
all  benefits  of  his  death  :   the   body  and   blood  of  Christ 

217 


THE   WESTMINSTER 

being  then  not  corporally  or  carnally  in,  with,  or  under 
the  bread  and  wine;  yet  as  really,  but  spiritually,  present 
to  the  faith  of  believers  in  that  ordinance,  as  the  elements 
themselves  are  to  their  outward  senses. 

VIII.  Although  ignorant  and  wicked  men  receive  the 
outward  elements  in  this  sacrament,  yet  they  receive  not 
the  thing  signified  thereby ;  but  by  their  unworthy  coming 
thereunto  are  guilty  of  the  body  and  blood  of  the  Lord, 
to  their  own  damnation.  Wherefore  all  ignorant  and  un- 
godly persons,  as  they  are  unfit  to  enjoy  communion  with 
him,  so  are  they  unworthy  of  the  Lord's  table,  and  cannot, 
without  great  sin  against  Christ,  while  they  remain  such, 
partake  of  these  holy  mysteries,  or  be  admitted  thereunto. 

Chap.  XXX. — Of  Church  Censures. 

I.  The  Lord  Jesus,  as  king  and  head  of  his  church, 
hath  therein  appointed  a  government  in  the  hand  of 
church-officers,  distinct  from  the  civil  magistrate. 

II.  To  these  officers  the  keys  of  the  kingdom  of  heaven 
are  committed,  by  virtue  whereof  they  have  power  respec- 
tively to  retain  and  remit  sins,  to  shut  that  kingdom  against 
the  impenitent,  both  by  the  word  and  censures ;  and  to 
open  it  unto  penitent  sinners,  by  the  ministry  of  the 
gospel,  and  by  absolution  from  censures,  as  occasion  shall 
require. 

III.  Church  censures  are  necessary  for  the  reclaiming 
and  gaining  of  offending  brethren ;  for  deterring  of  others 
from  the  like  offences;  for  purging  out  of  that  leaven 
which  might  infect  the  whole  lump;  for  vindicating  the 
honour  of  Christ,  and  the  holy  profession  of  the  gospel  ; 
and  for  preventing  the  wrath  of  God,  which  might  justly 
fall  upon  the  church,  if  they  should  suffer  his  covenant, 
and  the  seals  thereof,  to  be  profaned  by  notorious  and 
obstinate  offenders. 

IV.  For  the  better  attaining  of  these  ends,  the  officers 
of  the  church  are  to  proceed  by  admonition,  suspension 
from  the  sacrament  of  the  Lord's  supper  for  a  season, 
and  by  excommunication  from  the  church,  according  to 
the  nature  of  the  crime,  and  demerit  of  the  person. 

218 


CONFESSION,  1647 

Chap.  XXXI. — Of  Synods  and  Councils. 

I.  For  the  better  government,  and  further  edification  of 
the  church,  there  ought  to  be  such  assemblies  as  are 
commonly  called  Synods  or  Councils. 

II.  As  magistrates  may  lawfully  call  a  synod  of  ministers, 
and  other  fit  persons,  to  consult  and  advise  with  about 
matters  of  religion  j  so  if  magistrates  be  open  enemies  to 
the  church,  the  ministers  of  Christ,  of  themselves,  by 
virtue  of  their  office,  or  they,  with  other  fit  persons  upon 
delegation  from  their  churches,  may  meet  together  in  such 
assemblies. 

III.  It  belongeth  to  synods  and  councils  ministerially 
to  determine  controversies  of  faith,  and  cases  of  conscience; 
to  set  down  rules  and  directions  for  the  better  ordering 
of  the  publick  worship  of  God,  and  government  of  his 
church;  to  receive  complaints  in  cases  of  maladministra- 
tion, and  authoritatively  to  determine  the  same :  which 
decrees  and  determinations,  if  consonant  to  the  word  of 
God,  are  to  be  received  with  reverence  and  submission, 
not  only  for  their  agreement  with  the  word,  but  also  for 
the  power  whereby  they  are  made,  as  being  an  ordinance 
of  God,  appointed  thereunto  in  his  word. 

IV.  All  synods  or  councils  since  the  apostles'  times, 
whether  general  or  particular,  may  err,  and  many  have 
erred;  therefore  they  are  not  to  be  made  the  rule  of  faith 
or  practice,  but  to  be  used  as  an  help  in  both. 

V.  Synods  and  councils  are  to  handle  or  conclude 
nothing  but  that  which  is  ecclesiastical;  and  are  not  to 
intermeddle  with  civil  affairs,  which  concern  the  common- 
wealth, unless  by  way  of  humble  petition,  in  cases  extra- 
ordinary ;  or  by  way  of  advice  for  satisfaction  of  conscience, 
if  they  be  thereunto  required  by  the  civil  magistrate. 


Chap.  XXXIL— Of  the  State  of  Men  after  Death, 
and  of  the  Resurrection  of  the  Dead. 

I.  The  bodies  of  men  after  death  return  to  dust,  and 
see  corruption ;  but  their  souls,  (which  neither  die  nor 
sleep,)  having  an  immortal  subsistence,  immediately  return 

219 


THE   WESTMINSTER 

to  God  who  gave  them.  The  souls  of  the  righteous,  being 
then  made  perfect  in  holiness,  are  received  into  the  highest 
heavens,  where  they  behold  the  face  of  God  in  light  and 
glory,  waiting  for  the  full  redemption  of  their  bodies ;  and 
the  souls  of  the  wicked  are  cast  into  hell,  where  they 
remain  in  torments  and  utter  darkness,  reserved  to  the 
judgment  of  the  great  day.  Besides  these  two  places  for 
souls  separated  from  their  bodies,  the  scripture  acknow- 
ledged none. 

II.  At  the  last  day,  such  as  are  found  alive  shall  not 
die,  but  be  changed  :  and  all  the  dead  shall  be  raised  up 
with  the  self-same  bodies,  and  none  other,  although  with 
different  qualities,  which  shall  be  united  again  to  their 
souls  for  ever. 

III.  The  bodies  of  the  unjust  shall,  by  the  power  of 
Christ,  be  raised  to  dishonour;  the  bodies  of  the  just, 
by  his  Spirit,  unto  honour,  and  be  made  conformable  to 
his  own  glorious  body. 

Chap.  XXXI 1 1.— Of  the  Last  Judgment. 

I.  God  hath  appointed  a  day  wherein  he  will  judge  the 
world  in  righteousness  by  Jesus  Christ,  to  whom  all  power 
and  judgment  is  given  of  the  Father.  In  which  day,  not 
only  the  apostate  angels  shall  be  judged,  but  likewise  all 
persons  that  have  lived  upon  earth  shall  appear  before 
the  tribunal  of  Christ,  to  give  an  account  of  their  thoughts, 
words,  and  deeds,  and  to  receive  according  to  what  they 
have  done  in  the  body,  whether  good  or  evil. 

II.  The  end  of  God's  appointing  this  day  is  for  the 
manifestation  of  the  glory  of  his  mercy  in  the  eternal 
salvation  of  the  elect,  and  of  his  justice  in  the  damnation 
of  the  reprobate,  who  are  wicked  and  disobedient.  For 
then  shall  the  righteous  go  into  everlasting  life,  and  receive 
that  fulness  of  joy  and  refreshing  which  shall  come  from 
the  presence  of  the  Lord;  but  the  wicked,  who  know 
not  God,  and  obey  not  the  gospel  of  Jesus  Christ,  shall 
be  cast  into  eternal  torments,  and  be  punished  with  ever- 
lasting destruction  from  the  presence  of  the  Lord,  and 
from  the  glory  of  his  power. 


CONFESSION,  1647 

III.  As  Christ  would  have  us  to  be  certainly  persuaded 
that  there  shall  be  a  day  of  judgment,  both  to  deter  all 
men  from  sin,  and  for  the  greater  consolation  of  the  godly 
in  their  adversity;  so  will  he  have  that  day  unknown  to 
men,  that  they  may  shake  off  all  carnal  security,  and  be 
always  watchful,  because  they  know  not  at  what  hour 
the  Lord  will  come;  and  may  be  ever  prepared  to  say, 
Come,  Lord  Jesus,  come  quickly.     Amen. 


[Declaratory  Act. 
221 


DECLARATORY  ACT  (1879)  OF  THE  SYNOD 
OF  THE  UNITED  PRESBYTERIAN  CHURCH 
OF   SCOTLAND. 

Before  its  Union  with  the  Free  Church. 

{Adopted  May  1879.) 

Whereas  the  formula  in  which  the  Subordinate  Standards 
of  this  Church  are  accepted  requires  assent  to  them  as  an 
exhibition  of  the  sense  in  which  the  Scriptures  are  under- 
stood :  Whereas  these  Standards,  being  of  human  composi- 
tion, are  necessarily  imperfect,  and  the  Church  has  already 
allowed  exception  to  be  taken  to  their  teaching  or  supposed 
teaching  on  one  important  subject :  And  whereas  there  are 
other  subjects  in  regard  to  which  it  has  been  found  desirable 
to  set  forth  more  fully  and  clearly  the  view  which  the  Synod 
takes  of  the  teaching  of  Holy  Scripture :  Therefore,  the 
Synod  hereby  declares  as  follows : — 

1.  That  in  regard  to  the  doctrine  of  redemption  as  taught 

in  the  Standards,  and  in  consistency  therewith,  the 
love  of  God  to  all  mankind,  His  gift  of  His  son  to  be 
the  propitiation  for  the  sins  of  the  whole  world,  and 
the  free  offer  of  salvation  to  men  without  distinction 
on  the  ground  of  Christ's  perfect  sacrifice,  are  matters 
which  have  been  and  continue  to  be  regarded  by  this 
Church  as  vital  in  the  system  of  Gospel  truth,  and  to 
which  due  prominence  ought  ever  to  be  given. 

2.  That  the  doctrine  of  the  divine  decrees,  including  the 

doctrine  of  election  to  eternal  life,  is  held  in  connec- 
tion and  harmony  with  the  truth  that  God  is  not 
willing  that  any  should  perish,  but  that  all  should 
come  to  repentance,  and  that  He  has  provided  a 
salvation  sufficient  for  all,  adapted  to  all,  and  offered 
to  all  in  the  Gospel ;  and  also  with  the  responsi- 
bility of  every  man  for  his  dealing  with  the  free 
and  unrestricted  offer  of  eternal  life. 
222 


DECLARATORY   ACT,   1879 

3.  That  the  doctrine  of  man's  total  depravity,  and  of  his 

loss  of  "all  ability  of  will  to  any  spiritual  good 
accompanying  salvation,"  is  not  held  as  implying 
such  a  condition  of  man's  nature  as  would  affect  his 
responsibility  under  the  law  of  God  and  the  Gospel 
of  Christ,  or  that  he  does  not  experience  the  strivings 
and  restraining  influences  of  the  Spirit  of  God,  or 
that  he  cannot  perform  actions  in  any  sense  good ; 
although  actions  which  do  not  spring  from  a 
renewed  heart  are  not  spiritually  good  or  holy — 
such  as  accompany  salvation. 

4.  That  while  none  are  saved  except  through  the  media- 

tion of  Christ,  and  by  the  grace  of  His  Holy  Spirit, 
who  worketh  when,  and  where,  and  when  it  pleaseth 
Him  j  while  the  duty  of  sending  the  Gospel  to  the 
heathen,  who  are  sunk  in  ignorance,  sin,  and  misery, 
is  clear  and  imperative ;  and  while  the  outward  and 
ordinary  means  of  salvation  for  those  capable  of  being 
called  by  the  Word  are  the  ordinances  of  the  Gospel : 
in  accepting  the  Standards,  it  is  not  required  to  be 
held  that  any  who  die  in  infancy  are  lost,  or  that 
God  may  not  extend  His  grace  to  any  who  are  with- 
out the  pale  of  ordinary  means,  as  it  may  seem  good 
in  His  sight. 

5.  That  in  regard  to  the  doctrine  of  the  Civil  Magistrate, 

and  his  authority  and  duty  in  the  sphere  of  religion, 
as  taught  in  the  Standards,  this  Church  holds  that 
the  Lord  Jesus  Christ  is  the  only  King  and  Head  of 
the  Church,  and  "  Head  over  all  things  to  the 
Church  which  is  His  body";  disapproves  of  all 
compulsory  or  persecuting  and  intolerant  principles 
in  religion ;  and  declares,  as  hitherto,  that  she  does 
not  require  approval  of  anything  in  her  Standards  that 
teaches,  or  may  be  supposed  to  teach,  such  principles. 

6.  That  Christ  has  laid  it  as  a  permanent  and  universal 

obligation  upon  His  Church,  at  once  to  maintain  her 
own  ordinances,  and  to  "  preach  the  Gospel  to  every 
creature " ;  and  has  ordained  that  His  people  pro- 
vide by  their  free-will  offerings  for  the  fulfilment  of 
this  obligation. 

223 


DECLARATORY   ACT,  1879 

7.  That,  in  accordance  with  the  practice  hitherto  observed 
in  this  Church,  liberty  of  opinion  is  allowed  on  such 
points  in  the  Standards,  not  entering  into  the  sub- 
stance of  the  faith,  as  the  interpretation  of  the  "  six 
days "  in  the  Mosaic  account  of  the  creation :  the 
Church  guarding  against  the  abuse  of  this  liberty  to 
the  injury  of  its  unity  and  peace. 

DECLARATORY  ACT  (1892)  OF  THE  GENERAL 
ASSEMBLY  OF  THE  FREE  CHURCH  OF 
SCOTLAND 

ANENT  THE  CONFESSION  OF  FAITH. 

Before  its  Union  with  the  United  Presbyterian 
Church. 

Whereas  it  is  expedient  to  remove  difficulties  and  scruples 
which  have  been  felt  by  some  in  reference  to  the  declaration 
of  belief  required  from  persons  who  receive  licence  or  are 
admitted  to  office  in  this  Church,  the  General  Assembly, 
with  consent  of  Presbyteries,  declare  as  follows  : — 

That,  in  holding  and  teaching,  according  to  the  Con- 
fession, the  Divine  purpose  of  grace  towards  those  who  are 
saved,  and  the  execution  of  that  purpose  in  time,  this 
Church  most  earnestly  proclaims,  as  standing  in  the  fore- 
front of  the  revelation  of  Grace,  the  love  of  God,  Father, 
Son,  and  Holy  Spirit,  to  sinners  of  mankind,  manifested 
especially  in  the  Fathers  gift  of  the  Son  to  be  the  Saviour 
of  the  world,  in  the  coming  of  the  Son  to  offer  Himself 
a  propitiation  for  sin,  and  in  the  striving  of  the  Holy  Spirit 
with  men  to  bring  them  to  repentance. 

That  this  Church  also  holds  that  all  who  hear  the  Gospel 
are  warranted  and  required  to  believe  to  the  saving  of  their 
souls ;  and  that  in  the  case  of  such  as  do  not  believe,  but 
perish  in  their  sins,  the  issue  is  due  to  their  own  rejection 
of  the  Gospel  call.  That  this  Church  does  not  teach,  and 
does  not  regard  the  Confession  as  teaching,  the  fore-ordina- 
tion of  men  to  death  irrespective  of  their  own  sin. 

That  it  is  the  duty  of  those  who  believe,  and  one  end  of 
their  calling  by  God,  to  make  known  the  Gospel  to  all  men 

224 


DECLARATORY   ACT,    1892 

everywhere  for  the  obedience  of  faith.  And  that  while  the 
Gospel  is  the  ordinary  means  of  salvation  for  those  to  whom 
it  is  made  known,  yet  it  does  not  follow,  nor  is  the  Con- 
fession to  be  held  as  teaching,  that  any  who  die  in  infancy 
are  lost,  or  that  God  may  not  extend  His  mercy,  for  Christ's 
sake,  and  by  His  Holy  Spirit,  to  those  who  are  beyond  the 
reach  of  these  means,  as  it  may  seem  good  to  Him,  accord- 
ing to  the  riches  of  His  grace. 

That,  in  holding  and  teaching,  according  to  the  Confession 
of  Faith,  the  corruption  of  man's  whole  nature  as  fallen,  this 
Church  also  maintains  that  there  remain  tokens  of  his 
greatness  as  created  in  the  image  of  God ;  that  he  possesses 
a  knowledge  of  God  and  of  duty ;  that  he  is  responsible  for 
Compliance  with  the  moral  law  and  with  the  Gospel ;  and 
that,  although  unable  without  the  aid  of  the  Holy  Spirit  to 
return  to  God,  he  is  yet  capable  of  affections  and  actions 
which  in  themselves  are  virtuous  and  praiseworthy. 

That  this  Church  disclaims  intolerant  or  persecuting 
principles,  and  does  not  consider  her  office-bearers,  in 
subscribing  the  Confession,  committed  to  any  principles 
inconsistent  with  liberty  of  conscience  and  the  right  of 
private  judgment. 

That  while  diversity  of  opinion  is  recognised  in  this 
Church  on  such  points  in  the  Confession  as  do  not  enter 
into  the  substance  of  the  Reformed  Faith  therein  set  forth, 
the  Church  retains  full  authority  to  determine,  in  any  case 
which  may  arise,  what  points  fall  within  this  description, 
and  thus  to  guard  against  any  abuse  of  this  liberty  to  the 
detriment  of  sound  doctrine,  or  to  the  injury  of  her  unity 
and  peace. 


Act   IX.   1894. — Anent  Declaratory  Act  1892  on 
Confession  of  Faith. 

The  General  Assemrg^  enact  and  declare  as  follows : — 

Whereas  the  Declaratory  Act  1892  was  passed  to  remove 

difficulties  and  scruples  which  had  been  felt  by  some  in 

reference  to  the  declaration  of  belief  required  from  persons 

who   receive   license,    or   are   admitted    to    office    in    this 

p  225 


SUBSCRIPTION  BY  OFFICE-BEARERS 

Church,  the  Assembly  hereby  declare  that  the  statements 
of  doctrine  contained  in  the  said. Act  are  not  thereby 
imposed  upon  any  of  the  Church's  office-bearers  as  part 
of  the  Standards  of  the  Church ;  but  that  those  who  are 
licensed  or  ordained  to  office  in  this  Church,  in  answering 
the  questions  and  subscribing  the  Formula,  are  entitled  to 
do  so  in  view  of  the  said  Declaratory  Act. 


QUESTIONS  AT  THE   ORDINATION  OR  INDUC- 
TION OF  A  MINISTER. 

Questions. 

i.  Do  you  believe  the  Scriptures  of  the  Old  and  New 
Testaments  to  be  the  Word  of  God,  and  the  only  rule  of 
faith  and  life  ? 

2.  Do  you  sincerely  own  and  believe  the  doctrine  of  this 
Church,  set  forth  in  the  Confession  of  Faith,  approven  by 
Acts  of  General  Synods  and  Assemblies  ;  do  you  acknow- 
ledge the  said  doctrine  as  expressing  the  sense  in  which  you 
understand  the  Holy  Scriptures ;  and  will  you  constantly 
maintain  and  defend  the  same,  and  the  purity  of  worship  in 
accordance  therewith  ? 

3.  Do  you  disown  all  Popish,  Arian,  Socinian,  Arminian, 
Erastian,  and  other  doctrines,  tenets,  and  opinions  whatso- 
ever, contrary  to  and  inconsistent  with  the  said  doctrine  of 
this  Church  ? 

4.  Do  you  believe  that  the  Lord  Jesus  Christ,  as  King 
and  Head  of  the  Church,  has  therein  appointed  a  govern- 
ment in  the  hands  of  church-officers,  distinct  from,  and  not 
subordinate  in  its  own  province  to,  civil  government,  and  that 
the  civil  magistrate  does  not  possess  jurisdiction  or  authori- 
tative control  over  the  regulation  of  the  affairs  of  Christ's 
Church ;  and  do  you  approve  of  the  general  principles  with 
respect  to  the  spirituality  and  freedom  of  the  Church  of 
Christ,  and  her  subjection  to  Him  as  her  only  Head,  and  to 
His  Word  as  her  only  standard,  embodied  in  the  claim  of 
Right  of  1842,  the  Protest  of  1843,  and  the  Basis  of  Union 
of  1847,  as  principles  which  are  sanctioned  by  the  Word  of 
God  and  the  subordinate  standards  of  this  Church  ? 

.    226 


ORDINATION  OF  A  MINISTER 

5.  Do  you  acknowledge  the  Presbyterian  government  and 
discipline,  as  authorised  in  this  Church,  to  be  founded  on, 
and  agreeable  to,  the  Word  of  God  ;  do  you  promise  to 
maintain,  and  submit  to,  the  said  government  and  discipline; 
and,  while  cherishing  a  spirit  of  brotherhood  towards  all  the 
faithful  followers  of  Christ,  do  you  engage  to  seek  the 
purity,  edification,  peace,  and  extension  of  this  Church  ? 

6.  Are  not  zeal  for  the  glory  of  God,  love  to  the  Lord 
Jesus  Christ,  and  desire  of  saving  souls,  and  not  worldly 
designs  or  interests,  so  far  as  you  know  your  own  heart, 
your  great  motive's  and  chief  inducements,  to  enter  into  the 
office  of  the  holy  ministry  ? 

7.  Do  you  promise  to  be  subject  in  the  Lord  to  this 
Presbytery,  and  to  the  superior  judicatories  of  this  Church, 
and  conscientiously  to  take  your  part  in  their  proceedings  ? 

8.  Do  you  engage,  in  the  strength  of  the  grace  that  is  in 
Jesus  Christ,  our  Lord  and  Master,  to  rule  well  your  own 
house,  to  live  a  holy  and  circumspect  life,  and  faithfully, 
diligently,  and  cheerfully  to  discharge  all  the  parts  of  the 
ministerial  work,  to  the  edification  of  the  body  of  Christ  ? 

9.  Have  you  used  any  undue  methods,  either  by  yourself 
or  others,  to  procure  the  call  of  this  congregation  ? 


FORMULA  OF  SUBSCRIPTION. 

(To  be  subscribed  by  Probationers  on  receiving- licence,  and  by 
all  Ministers- and  Elders  at  the  time  of  their  admission?) 

I,  ,  do  hereby  declare  that,   in 

the  strength  of  the  grace  that  is  in  Christ  Jesus  our  Lord,  I 
will  constantly  maintain  and  defend  the  doctrine,  worship, 
and  government  of  this  Church,  with  the  liberty  and  exclu- 
sive spiritual  jurisdiction  thereof,  as  expressed  in  my  answers 
to  the  questions  put  to  me ;  and  that  I  will  fulfil,  to  the 
utmost  of  my  power,  all  the  obligations  to  which  I  have 
solemnly  pledged  myself. 


APPENDIX  C. 

EXTRACT  from  the  preamble  to  the  39  Articles     f 
the  Church  of  England. 

No  man  hereafter  shall  either  print,  or  preach,  to  dra 
the  Article  aside  anyway,  but  shall  submit  to  it  in  tr 
plain  and  full  meaning  thereof;  and  shall  not  put  h 
own  sense  or  comment  to  be  the  meaning  of  the  Articl 
but  shall  take  it  in  the  literal  and  grammatical  sense. 


GLASGOW  :    PRINTED  AT  THE  UNIVERSITY  PRESS  BY   ROBERT  MACLEHOSE  AND  CO.  LTD 


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